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1
White, Christopher H. „Hannah Arendt and her Augustinian inheritance : love, temporality, and judgement“. Title page, abstract and contents only, 2001. http://web4.library.adelaide.edu.au/theses/09PH/09phw583.pdf.
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Schinagl, Rosa Kassandra Coco. „"Dieser Satz traf mich mitten ins Hers, also darf ich ihn doch haben" : Liebe als philosophisch-theologisches Konzept in Hannah Arendts Denken. Eine Betrachtung ihrer Dissertation Der Liebesbegriff bei Augustin. Versuch einer philosphischen Interpretation im Lichte ihres Gesamtwerkes“. Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71742.
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3
Goins, Jeffrey P. (Jeffrey Paul). „Expendable Creation: Classical Pentecostalism and Environmental Disregard“. Thesis, University of North Texas, 1997. https://digital.library.unt.edu/ark:/67531/metadc278335/.
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Whereas the ecological crisis has elicited a response from many quarters of American Christianity, classical (or denominational) Pentecostals have expressed almost no concern about environmental problems. The reasons for their disregard of the environment lie in the Pentecostal worldview which finds expression in their: (1) tradition; (2) view of human and natural history; (3) common theological beliefs; and (4) scriptural interpretation. All these aspects of Pentecostalism emphasize and value the supernatural--conversely viewing nature as subordinate, dependent and temporary. Therefore, the ecocrisis is not problematic because, for Pentecostals, the natural environment is: of only relative value; must serve the divine plan; and will soon be destroyed and replaced. Furthermore, Pentecostals are likely to continue their environmental disregard, since the supernaturalism which spawns it is key to Pentecostal identity.
4
Velthuysen, Daniel Nicholas. „A pastoral theological examination of inner healing“. Thesis, Rhodes University, 1990. http://hdl.handle.net/10962/d1016248.
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Doing a survey of the ministry of inner healing, one is arrested by three salient features: its pragmatic and correlative development, its lay orientation, and the inconsistent and naïve theoretical explanation of the phenomenon. Inner healing, or as it was first known, the healing of the memories, appears to have its roots with Agnes Sanford during the 1940's (Sandford 1982: 3-4). Over a period of time and through a series of events, Sanford experienced what she termed a healing of memories. After some reflection on her experiences she began to teach her views at the School of Pastoral Care started by her husband in 1958, at Camps Farthest Out (CFO), and at numerous churches and conferences.
5
Chant, Jeffrey MacIntosh, und University of Lethbridge Faculty of Education. „Experiences of male woundedness and the influence of understandings of Christ“. Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Education, 2005, 2005. http://hdl.handle.net/10133/341.
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The purpose of this study was to bring to consciousness the varied experiences that men
have had of feeling wounded and to explore how a relationship to Jesus the Christ has
influenced their understanding of those experiences. A modified naturalistic inquiry
model was used as the qualitative research method, and the research was developed using
grounded theory. This method of inquiry encouraged participants, and the researcher, to
voice their experiences and to utilize them in a way that made the research significant.
This methodological approach allowed themes to emerge, while honouring the stories and
experiences that the participants shared. The theoretical framework for the study emerged
from two major fields of research: Christian theology and gender-male studies. This
research is located where these two fields intersect and overlap. It builds on the research
from gender-male studies, specifically the psychological study of men and masculinity,
organized men's movements, mythopoetic movements, profeminist movements, as well
as the Christian theological understanding of a Messiah who has been portrayed and
understood as the "wounded healer." The research focuses on the point at which men's
experiences connect with their own sense of woundedness, their Christian faith, and their
process of healing. The researcher engaged a discriminate group of men in exploring and
trying to understand their experiences of feeling wounded in relation to the Christian
story. Four men were identified who have had formal education in both pastoral
psychology and theology. The participants were interviewed, and a constant comparative
method was employed. Throughout the process of interviewing these men and being
privy to their stories, my own story of feeling wounded often surfaced. This research is significant because allowing these men to articulate their experiences of woundedness facilitates healing, for themselves but also for other men who may access their own
stories of feeling wounded through hearing those of the participants. Identifying and
articulating woundedness helps to manifest the path of healing and self-understanding,
ultimately leading to happier lives.x, 130 leaves ; 29 cm.
6
Menatsi, Richard. „The concept of "the people" in liberation theology“. Thesis, Rhodes University, 1994. http://hdl.handle.net/10962/d1015654.
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The concept of "the people" has become a key concept within the work of several Latin American theologians, Korean Minjung theologians and South African theologians. When liberation theologians use the concept of "the people" in their literature they do so with a lack of clarity, to the extent that the exact meaning of the term is obscure. In their usage of the concept "the people" liberation theologians come up with differing and at times contradictory meanings, particularly as regards the concrete and symbolic meanings of the concept. This thesis sets out to investigate the use of the concept "the people" by liberation theologians by consulting a selection from Latin American theology, Korean Minjung theology, South African liberation theology and Marxism, to detect its influence on the use of this notion. A general overview of the thesis indicates the following. The first chapter provides a detailed analysis of the concept of "the people" in the work of different liberation theologians. Chapter two considers "the people" in relation to poverty and oppression. The third chapter deals with "the people" as subjects of history. In the fourth chapter "the people" as a concept is developed in relation to belief within the Christian church. The final chapter is an evaluation. The thesis reveals that the following characteristics are central to "the people", they are poor and oppressed but are also inclusive of all those persons who identify and actively support the struggle against poverty and oppression. "The people" are subjects of their own history, finally they are Christian believers.
7
Dyck, Veronica H. „Self-sacrifice, caring and peace : a socio-ethical preface to feminist theology“. Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=34949.
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This thesis is a critical survey of selected feminist writings on topics of interest to Christian, feminist thinkers. Specifically, this thesis has examined inter-feminist debates, highlighting those themes related narrowly to the virtues of self-sacrifice, care and peace, and broadly to how these relate to wider themes in Christian theology. This survey indicates directions and tendencies within works on virtues connected to women's work and gendered ideological assumptions about public and private spheres.A summary of the contribution and themes of this thesis includes using critical social theory to uncover ideological distortions such as those perpetuated by patriarchy. The thesis highlights how a feminist critique contributes to the debate on values and virtues, pointing out biases which previously hid the contributions of women. An important theme uncovered using these critical tools is the dualist division between the public and the private spheres which reinforce gendered social and moral roles. The discussion is structured around three virtues with an emphasis on praxis, that is, since values arise out of shared practices, these values are inherently teachable and able to contribute to an evolving understanding of moral principles which break from and/or enhance traditional liberal understandings of these principles. Finally, connections are made with the gospel and utopian values grounded in a Christian vision of the kingdom of God.
8
Boyd, Paul. „The Afrocentric rewriting of history with special reference to the origins of Christianity“. Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683366.
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Beattie, Cora Rebecca. „An exploration of a London Church Congregation's perceptions of homosexuality“. Thesis, Nelson Mandela Metropolitan University, 2011. http://hdl.handle.net/10948/1640.
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The following treatise focuses on the ongoing conflict within the church regarding the issue of homosexuality. It is an important issue that has divided both churches and denominations and it continues to cause hurt in both the lives of Christians and non-Christians alike, both straight and gay. The popular position seems to be that the church, and Christians in general, are homophobic and believe that Christianity and homosexuality are not compatible. This research is a case study and focuses on a church in London. The research was carried out to discover whether this position, often portrayed by the media, was true of this church. It also sought to discover whether theories of conflict management and in particular John Burton’s theory of basic human needs could offer insight and alternative approaches in future discussions. The findings of this research offer hope in the situation in that they show this particular church is not homophobic, nor do the majority believe homosexuality and Christianity to be incompatible.
10
McArthur, M. Jane. „Memory in the New Creation : a critical response to Miroslav Volf's eschatological forgetting“. Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/13543.
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In this thesis I respond to Miroslav Volfs proposal that in the eschaton painful memories will be forgotten in order not to detract from the joy of the New Creation. Through consideration of the constitution of personal identity and memory I will show that his proposal is problematic if, in the New Creation, persons are to be continuous with themselves. In my chapter on forgiveness I show that that it is possible, through forgiveness, for people to come to remember even the most painful of experiences without experiencing pain anew, I will show that painful memories can be healed and transformed, and thus that eschatological forgetting is not necessary. I will argue in the final chapter that, just as in his resurrection body Christ bore scars of the crucifixion, so in the New Creation we too will bear scars from our earthly lives. The main sources in the chapter on personal identity are John Macmurray, Alastair McFadyen and, to a lesser extent, Paul Ricoeur. The work of Gregory Jones is significant in chapters 2 and 3 (looking at memory and forgiveness respectively). In chapter 4 (New Creation) I have drawn on the work of Jurgen Moltmann as well as that of Bauckham and Hart.
11
Schaefer, Robyn 1951. „Rock of ages cleft for me : an analysis of journeys in Christian feminism“. Monash University, School of Humanities, Communications and Social Sciences, 2004. http://arrow.monash.edu.au/hdl/1959.1/5350.
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12
Faber, Alyda. „Wounds : theories of violence in theological discourse“. Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36922.
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My dissertation presents a survey of theories of violence in contemporary theological discourse. I consider four positions that represent a range of current trends within theology: Girardian anthropology, the radical orthodoxy movement, liberation theology, and feminist theology.Rene Girard creates a scientific model of violence as a universal scapegoating mechanism at the origin of all human culture, which he posits as knowledge gained through the revelation of Jesus Christ. A key figure in the radical orthodoxy school, John Milbank, recovers Augustine's theology of history as a narrative of the ontological priority of peace in an attempt to discipline human desire away from its fascination with violence. Latin American theologians argue a similar priority of the peace and justice of the kingdom of God in their rhetoric of revolutionary violence as a defense of a poor majority oppressed by the structural violence of the state. Three feminist theologians, Carter Heyward, Rita Nakashima Brock, and Susan Thistlethwaite, construct an essentialist eros untroubled by violence in order to denounce the abuses of patriarchal sexual violence.
These contemporary theologians structure their discussions of violence as a speculative problem within categorical distinctions of good and evil. Their ordered theological systems exclude real negativity, not only from God as a totality of good, but also from humans. Within these theodicies, violence becomes unrepresentable in terms of damage to bodies.
I analyze the work of Georges Bataille, a philosopher of religion, as a critical counterpoint to these theories of violence. Bataille's practice of a mysticism of violence disturbs theological assumptions of humanness as intrinsically good and extends the notion of the sacred to include abject flesh and its violence.
Bataille's work provides resources for a "poetics of reality," a way for Christian theologians to express negativity---undecidability, ambiguity, disorder, pain, violence, bodily disintegration, death---as part of their religious imagination rather than perceiving it as an external threat to ordered theological systems. A poetics of reality is a practice of attention that lives deeply in human instability and human yearning for God.
13
Morse, Holly. „And God created woman : an exploration of the meaning and the myth of Eve“. Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:08616a56-67b0-47ba-ba87-01715f1daae5.
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The aim of my thesis is to destabilise the persistently pessimistic framing of Eve as a highly negative symbol of femininity within Western culture by engaging with marginal, and even heretical interpretations that focus on more positive or sympathetic aspects of her character. My objective is to question the myth that orthodox, popular readings represent the 'true' meaning of Genesis 2-4, and to explore the possibility that previously ignored or muted rewritings of Eve, which emphasise her knowledge or her motherhood, are in fact equally 'valid' interpretations of the biblical text. By staging analytical and dialogic encounters between the biblical Eve and re-writings of her story, particularly those that help to challenge the interpretative status quo, my thesis re-frames the first woman using three key themes from her story: sin, knowledge, and life. Employing a method of ideological reception criticism, I consider how and why the image of Eve as a dangerous temptress has gained considerably more cultural currency than the equally viable pictures of her as a subversive wise woman or as a mourning mother. To conclude, I argue that Eve is neither an entirely negative nor entirely positive figure, but rather that her characterisation, both biblically and in reception, is ambiguous and multivalent. My thesis thus offers a re-evaluation of the meanings and the myths of Eve, deconstructing the dominance of her cultural incarnation as a predominantly flawed female, and reconstructing a more nuanced and balanced presentation of the first woman's role in the Bible and in her afterlives.
14
Venter, Johannes Machiel. „How the Christian church can help in building business ethics“. Thesis, Nelson Mandela Metropolitan University, 2011. http://hdl.handle.net/10948/d1012905.
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Research suggests that there is a relationship between religion and business ethics. When looking at the South African society and the statistics that says that 80 percent of the population is Christian but on the other hand we are confronted within this country with increasing incidents of corruption in private companies as well as in public services. Why would that be the case? This study seeks to understand if Christianity or the local church really makes an impact on the lives of its members. The research starts of by looking at behaviour in general and what constitute to good ethical decision-making. In the study on Christian ethics it becomes clear that there is a strong appeal in the Bible on ethical behaviour. The Bible goes as far as to claim that, when in a relationship with the Lord, the followers will show His character in the way they live at home and the way they behave and make ethical decisions at the workplace. This study used focus groups to research the role of the local church in changing behaviour. The study finds that Christianity per se does not change the behaviour of church members. The church members‘ definition of the church largely determines the impact the church will have on their lives. In the study on the Christian ethics it was clear that ethics were seen as something that was formed in communities and not by rules or regulations. It was not a case of people telling others what to do and what not. It was more a case of mentors that helped others to live differently in community with others. The study finds that when the local church is build on relationships and if there is a strong sense of community, the church has a huge impact on the lives of its members. This suggests that the local church should be more focused on strong and intimate relationships and not so much on the church as organisation or institute. This is also important for the businesses that will employ these members because they will make better ethical decisions.
15
Kasmed, Fa-eeza. „The identity alignment of Christian beliefs and homosexual orientation in adult women“. Thesis, Nelson Mandela Metropolitan University, 2017. http://hdl.handle.net/10948/17658.
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The homosexual orientation has been controversial in many countries around the world, with religion often used as the foundation for critique against this orientation. The prevalence of discrimination, and the expectation of rejection, often results in homosexual individuals concealing their sexual identity. In the process homosexual individuals may deny, hide, or even discarded their authentic selves. However, some individuals reach a point of comfort with both these constructs of their identity, a position that supports the authentic self. The aim of this study is to explore and describe the process of how individuals who identify as both Christian and homosexual align these parts into their identity, to reach a place of comfort. The study further seeks to generate insight that can be used to assist individuals in similar positions of identity conflict. The study uses qualitative methodology, more specifically an exploratory- descriptive design. The sample is identified through non-probability purposive sampling, and data collected through semi- structured interviews. The data is analysed using an interpretive phenomenological analysis (IPA) framework. Thematic analysis identified major themes of denial, conflict, anger, bargaining, deconstruction, and self- acceptance. These themes followed a non- linear and interactive process, and present participants reaching a place of comfort with their Christian beliefs and homosexual orientation; which is discussed through the interpretative lens of social constructionism and queer theory.
16
Ducklow, Carole Anne. „The skilled helper for Christians : an outcome study on empathy“. Thesis, University of British Columbia, 1990. http://hdl.handle.net/2429/29669.
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This study was conducted to research any increase in empathic discrimination resulting from an empathy training program for paraprofessional Christian counsellors entitled, The Skilled Helper for Christians. There were 13 male and 23 female subjects with a mean age of 38.9 years in the Experimental Group. The two control groups used were similar to the Experimental Group in mean age, gender and Christian faith. The first Control Group, those students enrolled in a course entitled Building Strong Marriages in the Local Church, was made up of 8 male and 8 female students, with a mean age of 38.9 years. The second Control Group consisted of graduate theological students who attended Introduction to Christian Counselling. There were 22 male and 11 female subjects with a mean age of 33.4 years.
A pretest-posttest design was used, adapting two instruments based on the Truax Accurate Empathy Scale. The dependent variable was the empathy score attained on each measure.
Four null hyotheses were advanced. Both instruments, the Questionnaire in Helpful Responding and the Exercises in Caring and Understanding, were initially analyzed using dependent t-tests. An analysis of covariance and a Tukey multiple comparison were also used.
The findings indicated that a significant increase in empathic discrimination resulted from the Skilled Helper for Christians, as measured by the Questionnaire in Helpful Responding. Each Control Group also indicated an increase as measured by the Questionnaire in Helpful Responding, however at a less significant level. The second measure, the Exercises in Caring and Understanding, resulted in no significant increase for any of the groups. Thus, the Skilled Helper for Christians produced a significant gain in empathic discrimination. Other findings suggested that modeling empathy may have had a positive effect on all of the groups.Education, Faculty of
Educational and Counselling Psychology, and Special Education (ECPS), Department of
Graduate
17
Liu, Wenting, und 刘雯婷. „The Christian dimension of the origin of constitutionalism: St. Augestine, Thomas Aquinas, RichardHooker and John Locke“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B4786977X.
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In 2011, many countries experienced great travail in the process of constituting a new order. Of different religious backgrounds, these countries have been seeking to establish a constitutional order to assure greater liberty and higher estimation of human rights. However, the idea of constitutionalism is a legal concept that has its origins in Christianity. For states of non-Christian backgrounds to embrace constitutionalism, more than simple transplantation is needed. This research looks at the Christian legal tradition that incubated the idea of constitutionalism. It aims to provide a timely reference for the non-Christian countries to communicate with their local legal traditions when constructing the constitutional order during this current period of political change.
The research demonstrates an incubation process in which Christianity has played a major part in generating constitutionalism. It traces the constitutional thinking of St. Augustine, Thomas Aquinas, Richard Hooker and John Locke, and presents how their legal thoughts were intertwined together with the Christian faith. The research shows the interlocking relationships among the four thinkers, with each of them establishing their constitutional ideas on those of the one before him. St. Augustine formed the embryo of the process. He introduced the idea of two cities, which established a concept of higher justice above all human authorities. He also redefined the concept of people in order to explain the relations among God, people and the state. Thomas Aquinas applied the higher justice concept to medieval order and developed a mixed constitutional polity supported by bible verses. He defined law with rationality, which is God’s command. Richard Hooker amended Aquinas’ general theory of law and grounded the popular sovereignty on reasonable men exercising their consent. John Locke finally rendered the sovereignty to independent individuals; thence, individual human rights must be guarded against any interventions from public authority. The protection of individuals is the paramount value that identifies constitutionalism. Therefore, the author argues that Christianity is one of the major dimensions that enabled the birth of constitutionalism.published_or_final_version
Law
Master
Master of Philosophy
18
Marin, Andrew. „Wounds yet visible above : constructing a theology of remembrance through the divine and human embodiment of scars“. Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/15586.
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Miroslav Volf argues traumatic memories are a temporal and eschatological stain on divine-human relations, making non-remembrance a mandatory component of reconciliation. Yet I contend the ‘problem of traumatic memories' is more convincingly addressed through remembrance, exemplified in the continuity of the divine and human embodiment of scars. The investigation begins temporally, in Part I, with consensus neuroscientific data arguing remembrance is the human brain's autonomic response to trauma and cognitive embodiment is how the brain best reconciles that remembrance of scars. Congruent with this biological reality, scripture records how the incarnate Son embodies his scars without attempts ‘to let go of such memories'. Then, eschatologically, because of the forerunning way of redemption how the Father accepts the Son's embodiment of scars is eternally perfect – without having to be erased, uncreated, or non-remembered – so will humanity's embodied remembrance of scars be accepted as eternally perfect in their elevation. Yet this conclusion is highly problematic for Volf because any form of eschatological remembrance of trauma is a perpetuation of evil (sin) poisoning God's eternal perfections. In direct response to Volf's concern, Part II offers a doctrinal construction of the paradox of Triune (im)possibility detailing how divine kenosis creates a bridge from the temporal possibility of traumatic memories to the Godhead's impassable nature without poisoning the eternal perfections. I argue all divine kenotic suffering in the world, including, prominently, the cross event, was already eternally conditioned in the united will (in difference) of the Trinity. Therefore eschatological remembrance of trauma cannot poison the eternal perfections because its temporal possibility has already been perfectly qualified by a divine continuity of victorious elevation. Just like the eschatological remembrance of the cross's trauma, all other remembrance of trauma continues only in a perfected state wholly unconnected from the nature of sin permeating the memories' temporal iterations. This is how remembrance better answers the problem of traumatic memories – by forging temporal-to-eschatological continuity of the divine and human embodiment of scars, no temporal suffering is done in vain because it is perfectly redeemed in the eschatological victory of divine-human remembrance.
19
Taute, Harold Graeme. „The psychological role of homoeroticism in the spiritual growth of priests: a study of individuation processes and homoerotic sexualities“. Thesis, Rhodes University, 2000. http://hdl.handle.net/10962/d1002578.
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The study explored the psychological role of homoeroticism in the spiritual growth of priests, using Grounded Theory and James Fowler’s stages of faith development as the basis for the research methodology. Three Anglican priests were interviewed using a semi-structured interview format. The research interview combined Fowler’s Faith Development Interview Guide and a semi-structured interview in order to ascertain the priests’ level of spiritual development, as well as to explore their experience of the homoerotic component to their sexuality, and its influence on their spiritual growth. The interviews and iterative analysis focussed on four major questions: (1) Are priests who experience and actively work at integrating the homoerotic aspect to themselves assisted thereby in their spiritual growth, and if so, how might this be accounted for?; (2) Following Fowler’s model of spiritual development, what processes characterise each priest’s approach to meaning-creation in their lives?; (3) Following Fowler’s model, can the psychological work of engaging with and accepting homoeroticism be conceived of as serving an initiatory function in the emergence of new processes of meaning-creation?; (4) What role does homoeroticism serve in the spiritual growth of priests? The interpretative phase consisted of three stages. A grounded theory analysis of each interview was undertaken, developing a model for understanding the role of homoeroticism in spiritual growth. In the second stage, the priest’s level of spiritual development was ascertained, using Fowler’s Faith Development Guide. The third stage linked each participant’s level of spiritual development (in Fowler’s terms) with their core stories regarding experiences, meanings, and roles of homoeroticism. Finally, an integrative theory of the role of homoeroticism in spiritual growth was developed, using Jungian and post-Jungian theory as a basis for the discussion. The results suggested that homoeroticism did not play any role in spiritual growth and individuation separate to the manner in which it was experienced as having been constructed by society and the Church, and separate to the manner in which each priest in the study expressed, experienced, or engaged with it. In this context the experience of homoeroticism appeared to play a diversity of roles, including representing the collective and personal shadow, the archetypal anima/animus, the archetypal puer/senex constellation, the transcendent function, and thereby, as an expression of these roles, contribute to the emergence of new processes of meaning-creation in the spiritual growth and individuation of priests.
20
Carbonneau, André 1952. „Conscientious objectors to a medical treatment - what are the rules?“ Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30290.
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Patients who refuse a specific medical treatment for religious reasons must often overcome strongly entrenched presumptions held by physicians and judges, presumptions frequently based on personal values. A case in point is the refusal of blood transfusion therapy by Jehovah's Witnesses.This paper rests on the following theory: The sanctity of life principle is not necessarily violated by respecting the autonomous decision of a patient who, for religious or moral reasons, chooses one therapy over another that may be favored by the treating physician. Where a patient has decided for conscientious reasons against a certain treatment in any given medical situation, the need to be informed will shift from the patient to the physician. The physician must understand the nature of the religious or moral conviction, as well as his own moral and legal obligation to respect the patient's wishes by providing the best medical care under the circumstances.
21
Reddy, Mike Megrove. „Communication in Christian groups from movements to organisations“. Thesis, University of Zululand, 2004. http://hdl.handle.net/10530/456.
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A dissertation submitted in fulfillment of the requirements for the degree of D. Litt. In Communication Science University of Zululand, 2004.This dissertation reports the results of a study made of the forms of communication employed by Judaeo-Christian religious groups when they saw themselves as movements, compared to when they had become organisations. Beginning with ancient Israel, the study documents how forms of communication become elaborated during the organisational phase of groups' existence. The forms of communication used in Christian religious groups are documented from the rime of the eady Christian Church, through the Reformation period, through the 17* century to present-day Christian groups. The dissertation also reports as a case study an empirical analysis of the forms of communication used by the Cell Church and churches with cell groups, both of which are inter-denominational and host regular informal gatherings. It is found that these gatherings display the onset phase characteristics of Christian movements. From a theoretical point of view the research reported here provides evidence in support for the following Christian Religious Communications Hypothesis: Christian religious groups will use a limited number offorms of communication when they perceive themselves as movements and they will expand their forms of communication, as they become organisations, which forms special instance of Klopper (2003)'s general Theory of the Optimisation of Human Communication: Humans optimise a variety of forms of communication within a culture, to ensure immediate direct personal survival and to maintain their culture as a fongterm indirect survival strategy. By confirming the validity of the Christian Religious Communications Hypothesis, the research findings also provide indirect validation for Klopper's general Theory of the Optimisation of Human Communication.
22
(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)
23
鄭明眞 und 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
24
Rutledge, Jonathan. „Forgiveness & atonement : a sacrificial account of divine-human reconciliation“. Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/15593.
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In this thesis, I construct a sacrificial explanation of atonement, the expanded version of which explains how the work of Christ addresses in various ways every component of the problem of sin. The first two chapters of this endeavour argue for a Wolterstorffian definition of forgiveness according to which forgiveness is the act of ceasing to treat a wrong as part of a wrongdoer's moral history and instead as part of their personal history. Moreover, I demonstrate that this definition of forgiveness is superior to the major alternatives in the literature due in no small part to its consistency with various philosophical desiderata and biblical constraints detailed in the first two chapters. In the final two chapters, I turn to an investigation of the doctrine of atonement. The most popular contemporary model of atonement in many Protestant Christian circles is a penal substitution model that assumes the centrality of a strong form of retributivism in the biblical narrative. In chapter three, I argue that the major biblical understanding of justice as fundamentally restorative in nature. I then develop an alternative form of penal substitution that rests on this restorative rationale for justice rather than the typical retributivist strain. This model of atonement, however, seems to me lacking in explanatory scope due to its limited appeal to the biblical texts. Thus, in chapter four, I offer an alternative atonement model- i.e. a sacrificial one- that combines elements of the rituals of yom kippur and Passover to explain how the work Christ addresses most of the components of the problem of sin. Lastly, I combine this sacrificial model with my account of forgiveness to address the remaining components of the problem of sin.
25
Bosman, Lourens Lemmer. „'N Narratiewe beskouing van die pastoraal terapeutiese self in 'n postmoderne samelewing“. Thesis, Pretoria : [s.n.], 2001. http://upetd.up.ac.za/thesis/available/etd-08142006-113817/.
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Collins, Joshua. „The concept of love in Saint Augustine's Confessions /“. Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99363.
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In the present study, through a close reading of the Confessions , the author explores the concept of love in Saint Augustine as it pertains to the two possibilities of man, being towards the creation and being towards the Creator. He distinguishes two kinds of love corresponding to each one of these possibilities, love of the world (cupiditas) and love of God (caritas), and proceeds to analyze these loves. The main argument of the thesis is that these loves disclose the world to man in two opposed manners. The author argues that cupiditas seeks to find satisfaction in the creation and discloses it as an end in itself, whereas caritas loves the world for the sake of God and discloses it as a means to attaining God.
27
Springer, Michelle J. „Religious and eating disorder beliefs and behaviors“. Virtual Press, 1997. http://liblink.bsu.edu/uhtbin/catkey/1041888.
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This study utilized both qualitative and quantitative procedures to examine the relationship between religiosity and eating disorders among a sample of nineteen eating disordered individuals who sought treatment at one of two college counseling centers, or at a hospital unit which specializes in treating eating disorders. Following theoretical works that point to asceticism as the link between religion and eating disorders, it was hypothesized that subject scores on the Shepherd Scale, a measure of religiosity from a Christian perspective, would positively correlate with scores on the Eating Disorder Inventory, a measure of eating disorder symptomatology, which includes a subscale that assesses asceticism. Analysis of subject scores shows no statistically significant correlation between religiosity and asceticism, though statistically significant negative correlations were found between religiosity and other Eating Disorder Inventory subscales. A marked difference in asceticism scores was found between subjects treated at the college counseling centers and those treated at the hospital unit.Department of Counseling Psychology and Guidance Services
28
Cheung, Man-ling, und 張曼玲. „The role of religious attributions in coping with bereavement“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1995. http://hub.hku.hk/bib/B3197787X.
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„神聖與世俗之間: 論西蒙・薇依神秘主義愛的思想 = Between the sacred and the secular : a study of Simone Weil's concept of mystical love“. 香港中文大學, 1995. http://library.cuhk.edu.hk/record=b5895567.
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彭淑芬.論文(神學碩士) -- 香港中文大學硏究院宗敎與神學學部, 1995.
參考文獻: leaves i-iv (3rd group)
Peng Shufen.
序 --- p.i
撮要 --- p.iii
前言 --- p.1
Chapter 第一章 --- 尋根探源
Chapter 一. --- 理智和宗敎植根期(1909-1924) --- p.5
Chapter 二. --- 智識開展與獻身社運期（1925~1936) --- p.7
Chapter 三. --- 神秘經驗與信仰闡釋期（1937~1949) --- p.9
Chapter 第二章 --- 歷代愛觀與神秘主義方式
Chapter 一. --- 基督敎傳統中的愛觀 --- p.13
Chapter 1. --- 奧古斯丁： caritas的宗敎 --- p.14
Chapter 2. --- 阿奎那：caritas的繼承 --- p.17
Chapter 3. --- 路德：agape的恢復 --- p.19
Chapter 二. --- 薇依的神秘主義方式 --- p.21
Chapter 1. --- 神秘主義的特徵 --- p.21
Chapter 2. --- 言說愛的方式 --- p.23
Chapter 第三章 --- 薇依之愛的思想
Chapter ´ؤ. --- 愛與認識 --- p.27
Chapter 二. --- 愛上帝與不幸 --- p.29
Chapter 三. --- 友誼 --- p.33
Chapter 四. --- 愛鄰舍 --- p.36
Chapter 五. --- 愛世界之美 --- p.38
Chapter 六. --- 愛宗敎與聖事 --- p.41
Chapter 第四章 --- 對談：薇依思想與基督敎愛觀
Chapter 一. --- 愛上帝：agape與eros之間的爭論 --- p.45
Chapter 二. --- 十字架聖愛：基督敎的核心愛觀 --- p.55
Chapter 第五章 --- 綜合評價
Chapter 一. --- 愛的實行 --- p.63
Chapter 二. --- 對薇依的評述 --- p.68
結論 --- p.76
參考資料 --- p.（i)
30
White, Christopher H. „Hannah Arendt and her Augustinian inheritance : love, temporality, and judgement / by Chris White“. Thesis, 2001. http://hdl.handle.net/2440/21671.
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„思想史中的蒂利希愛觀: 兼論與虞格仁愛觀之比較“. Thesis, 2007. http://library.cuhk.edu.hk/record=b6074129.
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Anders Nygren's Agape and Eros is a classical work in the history of Christian ideas of love. It has inspired the academic debate on the relationship between Agape and Eros, while the former is a core concept in Christian theology and ethics, the latter represents the ancient Greek humanistic ethos. Nygren points out that agape and eros encounter and mingle with each other at the theoretical level. However, he suggests that in the Christian idea of love and theology, the erotic ingredient, which invades in and weakens the pure original meaning of agape, should be eliminated. In achieving this, he attempts to deny the role of eros, which manifests the existential characteristics of human being, in the Christian ethical life. Thus Nygren not only makes agape and eros distinctive in their respective meanings, but also separates them in human existential situation.In the history of Christian theology, we can find "Tradition of Separating" which tends to separate agape from eros like Nygren does. Meanwhile, there is "Tradition of Uniting" claiming to unite the two kinds of love and Tillich's idea of love is a typical example. Therefore, an investigation of Tillich's idea of love, especially its elaboration on the agape-eros relationship, is helpful and constructive not merely to a deeper understanding of Tillich's systematic theology, but also a comprehensive and balanced understanding of the two trends mentioned above in the history of Christian theology.
In this thesis, we examine Tillich's idea of love within the context of history of ideas and trace its historical roots, so that the tradition of uniting agape-eros in the history of ideas, mainly in that of Christian theology can be demonstrated. On the one hand, we try to retrieve the Courtly Love tradition in Medieval-Renaissance ages and Marcilio Ficino's Neo-Platonist understanding of eros in Renaissance as the historical sources to the particular meaning of Tillich's eros. On the other hand, our discussion makes particular reference to Gregory of Nyssa and John of the Cross, two representatives of the Christian spiritual theologians, whose spiritual writings on love will be considered as the historical roots of Tillich's agape-eros union within the Christian tradition. At last, the present study attempts to show that the modern application of Tillich's uniting agape with eros in Christian theology and ethics, along with related secular philosophy, revitalize this "Tradition of Uniting".
Paul Tillich handles the relationship of agape-eros in his systematic theology in a way radically different from the Nygrenian way. In dealing with the relationship between agape and eros, Tillich proposes a "quadric interactive structure of love" in which the four qualities of love namely libido, eros, philia and agape united and synergized in one love. In this structure, agape uplifts eros (including libido, eros and philia qualities) as divine-human power from the ambiguities of life into the unambiguous transcendent unity of life; while eros substantiates the abstract agape by clothing it in substantial appearance common to human existential feature.
王濤.
呈交日期: 2006年5月.
論文(哲學博士)--香港中文大學, 2006.
參考文獻(p. 282-301).
Cheng jiao ri qi: 2006 nian 5 yue.
Adviser: Lai Pan Chiu.
Source: Dissertation Abstracts International, Volume: 67-11, Section: A, page: 4225.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006.
Can kao wen xian (p. 282-301).
Wang Tao.
32
Cheong, Robert Kenneth. „Towards an explicitly theocentric model of forgiveness based on God's two-fold commandment to love“. Thesis, 2005. http://hdl.handle.net/10392/383.
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This dissertation develops a God-centered understanding of forgiveness based on the context of God's redemptive history and derived from His two great commandments. Chapter 1 surveys the forgiveness literature, points out the divergent views of twelve aspects of forgiveness, and builds a case for the need of an explicitly theocentric model of forgiveness.
Chapter 2 begins with an overview of redemptive history and its implications for understanding forgiveness, and then provides a biblical and theological understanding of divine love. The intimate connection between love and forgiveness is demonstrated from Scripture and explained as a precursor to developing a theocentric definition of forgiveness.
Chapter 3 starts with an overview of the major theological omissions of the prevailing clinical models of forgiveness---the centrality of God, doctrine of sin, and primacy of Jesus Christ. Then, the theocentric definition of forgiveness is used to address and develop the twelve aspects of forgiveness, looking also at the communal aspects of each issue.
Chapter 4 develops a Christian psychology of unforgiveness and forgiveness by examining the dynamics within the soul. A model for moving from unforgiveness to forgiveness is offered, which focuses on developing a heart of love, and entails a growing intimacy with, identity in, and imitation of Christ.
Chapter 5 offers concluding thoughts and reflections and recaps the theme that runs through the dissertation---the process of moving from unforgiveness to forgiveness is a primary process of sanctification. Implications of a theocentric understanding are briefly discussed for the areas of clinical research, Christian counseling, the body of Christ, and the life of the believer. Finally, significant areas for further research are highlighted.This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
33
Neufeld, Jennifer. „A 'Sex'tet on Love: New Visions for Female Subjectivity and Mutuality“. Thesis, 2006. http://hdl.handle.net/10756/288508.
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A love ethic is the ground of agency and subjectivity for both men and women, and mutuality is the heart of love. Many feminist scholars are working to articulate and understand love by examining women's identity and language. In this thesis, I explore a language used for love and desire through theoretical examination and poetic expression. Using a dialectical relationship between the text and the reader, this project demonstrates that mutual love depends on access to language that can express love and sexuality. Three central texts are used: 'All About Love: New Visions' by bell hooks, 'I Love to You: Sketch of a Possible Felicity in History' by Luce Irigaray and 'Love Lyrics from the Bible: The Song of Songs, a New Translation' by Marcia Falk. In six sections of theoretic analysis and poetry, I show that female subjectivity and agency are conditions for mutuality in both love and sexuality.
34
Knauber, Bernt Erwin. „Liebe und sein: die Agape als fundamentalontologische Kategorie“. Thesis, 2003. http://hdl.handle.net/10500/1070.
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Text in GermanFrom a Christian perspective, complete wellness is available for man. This fact is based on God's unconditional Agape-love bestowed on man in Jesus Christ. It is by this love that being is offered a perfect vision of eternal existence. The Bible clearly shows that even creation was brought forth by the very word in which the love of the creator manifested itself in a mighty way. All being is being in the love of God, apart from which it will cease to exist. It would therefore seem advisable to examine Agape as a basic ontological category, which is our intention in this treatise. Following the course of salvation history we shall demonstrate how the love of God is responsible for being in all its complexity, where the separate parts work together constructively, thus glorifying their creator. In this way we behold the order of being in Agape. We move our attention beyond salvation of the individual but rather focus on the community aspect of salvation, and thus demonstrate from a biblical point of view, the significance of the New Testament ecclesia as the spearhead of God's Kingdom. We will show that it is the intention of Agape to give a specific Christian character to the community of believers as a witness to a world which is lacking in love and therefore also without proper orientation in its being. Where the ecclesia has lost its trait of love, we advise an uncompromising return to a corrective gospel as designed by the creator for true being, keeping in mind the limits, which the church has been given as an existing body in this world. What must never leave our focus, however, is that we extend to each other the forgiveness of Christ as the core of God's love, thus holding on to the distinct difference between Christian and non-Christian being. We therefore also recommend to examine the denominational structure of Christianity whether it is in conflict with a being that carries the mark of God's love. We remind that Agape wants to cause unity in a concrete way - unity that cannot be brought about by any secular strategy, but only by the power of God. By reorganizing our personal as well as our ecclesiastical being, the love of God will also verify the truth of God completely.
Systematic Theology & Theological Ethics
D.Th. (Systematic Theology)
35
Hoffmann, Sherene Faye. „Gestaltspelterapeutiese riglyne vir die hantering van die kind wat verlies ervaar: 'n pastorale perspektief“. Diss., 2005. http://hdl.handle.net/10500/1456.
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In Gestalplaytherapy there is a need for guidelines with a pastoral perspective for the child that is experiencing loss. This research is undertaken to set Gestaltplaytherapeutic guidelines with a pastoral perspective for the therapeutic intervention of the primary school child who is experiencing loss due to the death of a loved one. The study consulted relevant literature and compared the literature study with experience acquired in practice.
The impact of the loss that the child is experiencing has an influence on the child as a whole. The researcher has found that the Christian child's experience of loss due to the death of a loved one is influenced greatly by the child's spiritual experience. For this reason it is necessary that Gestaltplaytherapy includes a pastoral approach within the therapeutic setting when working with a child experiencing loss due to the death of a loved one.In Gestaltspelterapie is daar 'n leemte aan riglyne vanuit 'n pastorale perspektief wat die kind wat verlies ervaar kan begelei. Hierdie navorsing het ten doel om Gestalspelterapeutiese riglyne met 'n pastorale perspektief daar te stel vir die hantering van die laerskoolkind wat verlies ervaar as gevolg van die dood van 'n geliefde. Die studie ondersoek die kind se geestelike belewing van verlies deur middel van navorsing in relevante literatuur en vergelyk dit met praktiese ervaring wat opgedoen is in die praktyk. Die impak van die verlies wat die laerskoolkind ervaar as gevolg van die dood van 'n geliefde raak sy totale menswees. Die navorser het waargeneem dat die Christenkind se ervaring en verwerking van die dood van 'n geliefde ook deur sy geestelike belewing beinvloed word. Daarom is dit nodig dat die kind wat verlies ervaar ook op die pastorale vlak binne die Gestaltspelterapeutiese opset hanteer word.
Social work
M. Diac. (Play Therapy)
36
Kamuanga, Emmanuel Muamba. „The problem of teaching twofold love: Christian education and a culture of peace in the Great Lakes Region“. Thesis, 2008. http://hdl.handle.net/10500/1996.
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Practical theology has society as its horizon and should not be limited to a clerical paradigm because Christianity is not limited to a church but its horizon is the whole of society.
In line with this understanding of practical theology, this study is a contribution to Christian education for a culture of peace in the Great Lakes region (the DRC, Rwanda and Burundi). Millions of people have been slaughtered in this region where Christianity is the main religion. The Church in this region has lost its credibility and is seen as contributing to a culture of violence through its church leaders and parishioners.
This study focuses on the research question: Can teaching twofold love contribute to a culture of peace in the Great Lakes region? The thesis has empirically argued that the cause of turmoil in the Great Lakes region is the lack of twofold love, which has disguised itself in all evils known in the region, such as corruption, hegemony, predation, indirect rule, divide and rule, tribalism, fetishism, mass killings, prostitution, over-trust in modernism and breaking God's Ten Commandments, more than anything else. Humankind finds it difficult to love the neighbour like oneself and this lack of neighbourly love causes unrest in this region.
The discussion in chapter three has empirically demonstrated through educational psychology that teaching is love of the learner. Therefore, an effective teacher should be able to give loving care to the learner's spiritual, physical and social needs, in a specific context. This is what Jesus did through verbal and behavioural media (Byrskog, 1994: 321). Such a liberationist teaching that should avoid pouring socially irrelevant knowledge on the learner is still an urgent need in the Great Lakes region. Christian education in this region has been learnt in a rote manner without educating Christians to be problem solvers. The fourth chapter makes practical suggestions on how to deal with the dilemmas of teaching Christian education in the region. Thus the study has empirically confirmed the research hypothesis that an effective teaching of twofold love can contribute to a culture of peace in the Great Lakes region.Practical Theology
D. Th. (Practical Theology)
37
Brouwer, Leendert. „Mission and hospitality : a literary ethnography of the Pauline Churches“. Thesis, 2015. http://hdl.handle.net/10500/21186.
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This study explores the practice of hospitality within the Pauline churches and links this practice with mission. It is theoretically informed by Käsemann’s (1963) emphasis on the unity of the church as “an eschatological datum.” While highlighting faith, Käsemann downplays the role of organization and religious practices. Neither he nor missiological studies deal with the practice of hospitality within this context. Hospitality has been interpreted in the literature primarily as an ethic one should adopt towards strangers. Alternatively, this study interprets it as a ritual-like practice aimed at family, friends and strangers in the context of meal gatherings. The question is whether it served as an instrument of koinonia, a practice aimed to create, maintain and extend the Pauline churches as an open network, without denying the role of kerygma. This enquiry utilizes two methodological approaches to answer this question. First of all, it uses Stark’s (1996) network theory of conversion, in order to provide a framework for hospitality in early Christian mission. Secondly, it uses Bell’s (1992) ritual theory in order to interpret meal fellowship in the Pauline churches. Presupposing that science is a conversation, the relationship between missiology and anthropology is depicted as a conversation, ideally an ongoing conversation. This conversation is possible and potentially coherent because
the “basic convictions” of both disciplines, respectively love and power, do not contradict each other. The key contribution of this study is that it shows that several practices in the Pauline churches such as welcoming, foot washing, seating order, distribution of portions, etc. qualify as ritual-like. This finding establishes the ritual-like character of meal fellowship within the Pauline churches. Yet, these practices were found ambiguous. They were not simply an instrument to achieve social integration or the transmission of beliefs. While they set the meal off from daily reality, they did not resolve the tension within the churches. Paul knew that this tension was part of a larger apocalyptic picture, the battle between Christ and Satan. Through ritual-like practice he participated in this battle, employing a “poetics of power” that fostered the church as an open network.Christian Spirituality, Church History and Missiology
D. Th. (Missiology with specialisation in Urban Ministry)
38
Winter, Marian Jean. „An analysis of the abuse of power by leaders in Christian organisations: cultural comparisons from Canada, Germany and South Africa“. Diss., 2017. http://hdl.handle.net/10500/23813.
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The purpose of this dissertation is to determine what constitutes the abuse of power by leaders in Christian organisations and how it can be addressed, especially in a multicultural context. The theoretical and empirical research defines the abuse of power, especially in Christian organisations, and outlines the results. It determines the role that culture plays in the abuse of power and presents strategies that can be used effectively to prevent or deal with the abuse of power in different cultural contexts in Christian organisations. The cultures considered in the empirical research are English-speaking Canadians, Germans (from what was formerly West Germany), and white South Africans.
In this research, the abuse of power, the aspects that define abusive leaders and the victims, and the effects of the abuse of power on the leaders, victims and the organisations are discussed. The literature and the responses from the research participants clearly confirm the existence of abusive leadership in Christian organisations. The characteristics that constitute an ethical Christian leader are defined and underlined by the responses from the respondents in this research: spiritual transformation, love, servant leadership, accountability, trust and forgiveness. Addressing the abuse of power in Christian organisations, specifically in a multicultural context is challenging. Leaders must be prepared to learn about and understand the cultures represented in the team. They also have a responsibility to challenge their team members to reflect on their cultural characteristics, to have healthy discussions and to form an organisational third culture that profits from the potential that each team member can contribute.Philosophy, Practical and Systematic Theology
M. Th. (Christian leadership)
39
Davis, Michael Larry. „Intentional Practice of Shared Leadership in the Marketplace by Christian Leaders: A Multi-case Study“. Diss., 2015. http://hdl.handle.net/10392/4856.
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INTENTIONAL PRACTICE OF SHARED LEADERSHIP
IN THE MARKETPLACE BY CHRISTIAN LEADERS:
A MULTI-CASE STUDY
Michael Larry Davis, Ed.D.
The Southern Baptist Theological Seminary, 2014
Chair: Michael S. Wilder
In light of the biblical roots of shared leadership it is difficult to understand the
lack of research related to the practice of shared leadership by Christian business leaders
in the marketplace. Although research of shared leadership has been robust since its
emergence in the last quarter-century, little or no research of shared leadership by
Christian leaders existed before this study. Designed as a qualitative multiple case study,
this thesis explores the practice of shared leadership in three cases for the express purpose
of discovering best practices for shared leadership in the marketplace by Christian
leaders. Although the enterprises studied are not necessarily described as Christian
companies, all clearly understand their existence as a tool for living out the Gospel in the
world.
I isolated ten established best practices of shared leadership through the
literature review. Through case observation, personal interviews, and document
collection, the established best practices were validated for each site. Additionally, five
unique best practices for shared leadership by Christian marketplace leaders were
identified. Christian marketplace leaders who practice shared leadership:
1. Seek to enrich the lives of all stakeholders as a primary purpose of the enterprise by
providing good paying jobs for employees, exceptional service to customers, and a
fair profit for owners and stockholders.
2. Encourage stakeholders to embrace biblical discipleship practices in leadership by
honoring God in their work and by treating others as they wish to be treated.
3. Seek to support corporate as well as biblical values by articulating a biblical view of
work.
4. Leverage the value of people for the common good of employees, customers, and
other stakeholders.
5. Expect stakeholders to embrace and live out biblical virtues.
Chapter 1 introduces the research problem, its theological foundation, and
practical significance. It also defines the research question while plotting the study's
limitations. Chapter 2 examines the precedent literature and recounts the history of shared
leadership as it emerged from antecedent forms of leadership. Chapter 3 presents the
research design, defines the population, establishes the selection criteria, and outlines the
instrumentation. Chapter 4 analyzes the findings, while chapter 5 presents my
conclusions. The study's ultimate aim is to enrich the literature base by acknowledging
the biblical foundations of shared leadership and the natural inclination of Christian
business leaders to practice shared leadership as a result of their Christian faith.
40
Garrison, Jennifer Rose. „Marriage, sexuality, and Christian parental instruction: a descriptive analysis of perspectives and practices“. Diss., 2016. http://hdl.handle.net/10392/5179.
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ABSTRACT
MARRIAGE, SEXUALITY, AND CHRISTIAN PARENTAL
INSTRUCTION: A DESCRIPTIVE ANALYSIS OF
PERSPECTIVES AND PRACTICES
Jennifer Rose Garrison, Ph.D.
The Southern Baptist Theological Seminary, 2016
Chair: Dr. Hal K. Pettegrew
The purpose of this study was to describe the perspectives among Christian parents toward marriage and sexuality, to describe the resources and practices utilized by these parents in teaching their children about marriage and sexuality, and to describe to what extent, if any, these parents’ perspectives and teaching practices are influenced by the local church. 28 semi-structured interviews were conducted with Christian parents having at least one child in the range of kindergarten to sixth grade.
Chapter 1 offers a detailed description of the research problem and the purpose of the research. Though traditional forms of marriage and sexuality have long been building blocks of society, current American culture now presents many alternative choices to both marriage and sexuality.
Chapter 2 provides an overview of the precedent literature concerning marriage, sexuality, and Christian parental instruction, as well as key cultural trends related to marriage and sexuality, and a review of twelve parental help texts addressing both issues.
Chapter 3 presents the research methodology of this study. The qualitative research design consisted of the following steps. First, access was obtained to churches who attended CentriKid Camp on the campus of Campbellsville University during summer 2014. Second, children’s ministry group leaders from attending churches were invited to participate in the study. Personal contact information was gathered from each volunteer. Third, an interview protocol was created, validated through an expert panel, and approved by the Ethics Committee of The Southern Baptist Theological Seminary. Fourth, a pilot study was conducted. Interviews were recorded, transcribed, and coded. Fifth, 28 interviewees were purposefully selected based upon the highest number of volunteers from participating churches. Sixth, a Dissertation Participation Form was gathered from each participant. Seventh, 28 interviews were conducted, transcribed, and coded. Types of coding applied to the research included In Vivo and values coding. Eighth, content analysis was completed on the gathered data. Finally, findings were evaluated and conclusions were drawn.
Chapter 4 provides an analysis of the research findings. These findings describe the values expressed by Christian parents in regard to the research questions.
Chapter 5 presents conclusions drawn from the research.
KEYWORDS: Bible, biblical discipleship, biblical teaching, biblical worldview, Christian parenting, church discipleship, church equipping, church influence, cohabitation, comfort measures, culture, discipleship, divorce, gender confusion, homosexuality, life experience, life stage, marriage, marriage education, mass media, mentoring, parental controls, parental instruction, parental responsibility, parental struggle, parental teaching, parental training, parenting, parents, pastor, perspectives, pornography, public school, sexual ethics, sexual morality, sexuality, sexuality education, teaching methods, teaching practices, teaching resources, textual resources, values.
41
„A Christian critique of the spirituality of free market: from the perspectives of 'freedom' and 'market spirituality'“. 2010. http://library.cuhk.edu.hk/record=b5894333.
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Ip Hon Ho.Thesis (M.Div.)--Chinese University of Hong Kong, 2010.
Includes bibliographical references (leaves 80-82).
Abstracts in English and Chinese.
Chapter 1. --- Introduction --- p.3
Chapter 2. --- Different beliefs of the free market --- p.5
Chapter 2.1 --- Market' as invisible hand guided by self-interest --- p.6
Chapter 2.2 --- Market as a platform to promote prosperity of life and freedom --- p.7
Chapter 2.3 --- Market as a place of competition --- p.8
Chapter 2.4 --- Market as a self-regulating system --- p.9
Chapter 2.5 --- Private Property right as the necessary condition for free market economy --- p.9
Chapter 3. --- Review of contemporary Christian critiques of market --- p.10
Chapter 3.1 --- Michael Novak: defense of classic liberal economy --- p.11
Chapter 3.1.1 --- The concept of liberty --- p.11
Chapter 3.1.2 --- The 'co-creation' role of man --- p.12
Chapter 3.1.3. --- The tripartite system and the sinful nature of man in a free market economy --- p.13
Chapter 3.2 --- Rebecca M. Blank: Criticism on Market from an economist and a theologian --- p.14
Chapter 3.2.1 --- The model of competitive market --- p.14
Chapter 3.2.2. --- Conflicting values between beliefs in competitive market with Christian values --- p.15
Chapter 3.3 --- Paul Tillich's critique on free market --- p.19
Chapter 3.3.1. --- The religious relevance of Capitalism and Free market --- p.20
Chapter 3.3.2 --- Tillich model of criticism --- p.21
Chapter 3.3.3 --- Depending Conditions for capitalism: Technical reasons --- p.22
Chapter 3.3.4 --- Criticism of the Spirit of Capitalism and Free market --- p.23
Chapter 3.3.5 --- Criticism of the form of capitalism --- p.26
Chapter 3.3.6 --- The big machine --- p.27
Chapter 3.4 --- The insufficiencies of the above Christian Critique --- p.30
Chapter 3.4.1 --- Michael Novak: --- p.31
Chapter 3.4.2 --- Rebecca Blank --- p.32
Chapter 3.4.3 --- Paul Tillich --- p.32
Chapter 4. --- The discussion on the freedom in free market --- p.33
Chapter 4.1 --- Economic Compulsion --- p.34
Chapter 4.1.1 --- Economic reason: Monopolistic power --- p.35
Chapter 4.1.2 --- Political Reason: Political Economy --- p.37
Chapter 4.1.3 --- Short Summary --- p.39
Chapter 4.2 --- Slavery Characteristics of free market --- p.40
Chapter 4.3 --- Basic Characteristics of a slavery system --- p.40
Chapter 4.3.1 --- Backgrounds of Slavery system in Greco Roman Empire --- p.41
Chapter 4.3.2 --- Structure of the working relationship: Dehumanized structure --- p.42
Chapter 4.3.3 --- Social status: Alienation --- p.43
Chapter 4.3.4 --- Incentive system: Another form of Economic Compulsion --- p.44
Chapter 4.3.5 --- Short summary --- p.47
Chapter 4.4 --- Slavery characteristics of the free market --- p.47
Chapter 4.4.1 --- Working relationship: dehumanized structure --- p.48
Chapter 4.4.2 --- Social status: Alienation --- p.50
Chapter 4.4.3 --- Incentive system: Another form of Economic Compulsion --- p.51
Chapter 4.4.4 --- Short Summary --- p.54
Chapter 5. --- The critique of the spirituality of market by the concept of 'market spirituality' --- p.54
Chapter 5.1 --- The ground of understanding spirituality --- p.55
Chapter 5.2 --- Basic Characteristics of spirituality --- p.57
Chapter 5.2.1 --- First-order and second-order experiences of Spirituality --- p.57
Chapter 5.2.2 --- The trainable quality of Spirituality: Ascetical and Mystical aspect --- p.58
Chapter 5.2.3 --- The unintentional ascetical aspect of spirituality --- p.59
Chapter 5.3 --- The understanding and basic assumptions of Market Spirituality --- p.62
Chapter 5.4 --- The Formation of spirituality in our daily routine --- p.64
Chapter 5.4.1 --- Pathway of knowing in free market --- p.66
Chapter 5.4.2 --- Pathway of acting in free market --- p.67
Chapter 5.4.3 --- Pathway of relating to others in free market --- p.69
Chapter 5.5 --- Common examples of market spirituality --- p.69
Chapter 5.5.1 --- Believing in the self-regulatory mechanism --- p.69
Chapter 5.5.2 --- Competitive spirituality --- p.70
Chapter 5.5.3 --- Detachment relationship --- p.72
Chapter 5.5.4 --- Consumerism --- p.73
Chapter 5.5.5 --- Commodification --- p.74
Chapter 5.5.6 --- Short summary --- p.75
Chapter 5.6 --- Theological reflections on market spirituality --- p.76
Chapter 5.6.1 --- The penetration of the market spirituality into our church and individual life --- p.76
Chapter 5.6.2. --- Contrast with the Christian Spirituality --- p.77
Chapter 6. --- Conclusion --- p.79
Bibliography --- p.80
42
„Metaphor of light as a Christian identity marker“. 2011. http://library.cuhk.edu.hk/record=b5894783.
Der volle Inhalt der QuelleAnnotation:
Lee, Ka Keung Caramon."December 2010."
Thesis (M.Div.)--Chinese University of Hong Kong, 2011.
Includes bibliographical references (leaves 78-89).
Abstracts in English and Chinese.
Chapter Chapter 1: --- Identity and Metaphors --- p.2
Chapter 1.1) --- Introduction --- p.2
Chapter 1.2) --- Aspects of Identity --- p.3
Chapter 1.3) --- Construction of Social Identity as Revealed on Texts --- p.6
Chapter 1.4) --- Functions of Metaphors --- p.10
Chapter 1.5) --- Light as an Ancient Metaphor --- p.13
Chapter 1.6) --- Outline of the Thesis --- p.14
Chapter Chapter 2: --- The Metaphor of Light in the Gospel of John --- p.18
Chapter 2.1) --- Introduction --- p.18
Chapter 2.2) --- Johannine Symbolism --- p.19
Chapter 2.3) --- Old Testament Sources of the Johannine Light --- p.19
Chapter 2.4) --- Anti-Language in the Gospel of John --- p.21
Chapter 2.5) --- Exegesis of Johannine Light Passages --- p.22
Chapter 2.6) --- Self-understanding of the Johannine Community and Unity of the Enemy --- p.29
Chapter 2.7) --- Parting of the Ways? --- p.31
Chapter Chapter 3: --- Metaphor of Light in the Writings of Pseudo-Dionysius --- p.33
Chapter 3.1) --- Introduction --- p.33
Chapter 3.2) --- Historical Context --- p.34
Chapter 3.3) --- Opponents of Pseudo-Dionysius --- p.36
Chapter 3.4) --- Light and Darkness . --- p.38
Chapter 3.5) --- Unknowability of God --- p.40
Chapter 3.6) --- The Dionysian Hierarchies --- p.42
Chapter 3.7) --- The Celestial (Angelic) Hierarchy --- p.43
Chapter 3.8) --- The Ecclesiastical Hierarchy --- p.44
Chapter 3.9) --- The Relationship between the Two Hierarchies --- p.45
Chapter Chapter 4: --- The Metaphor of Light in the Writings of Symeon the New Theologian --- p.49
Chapter 4.1) --- Introduction : --- p.49
Chapter 4.2) --- Introducing Symeon the New Theologian --- p.49
Chapter 4.3) --- Conflicts Faced by Symeon --- p.53
Chapter 4.4) --- Key Theological Elements of Symeon --- p.56
Chapter 4.5) --- Establishment of Christian Identity as an Individual --- p.59
Chapter 4.6) --- Establishment of Christian Identity as a Community --- p.66
Chapter Chapter 5: --- Conclusion --- p.71
Chapter 5.1) --- "Relationship Between John, Pseudo-Dionysius, and Symeon the New Theologian" --- p.72
Chapter 5.2) --- Major Findings --- p.74
Chapter 5.3) --- Future Works --- p.76
Bibliography --- p.78
43
Vander, Wiele Matthew Alan. „AN ANALYSIS OF STUDENTS' PERCEPTION OF BIBLICAL COMMUNITY WITHIN THE ENVIRONMENT OF DIGITAL MEDIA: A MIXED METHODS STUDY“. Diss., 2015. http://hdl.handle.net/10392/4875.
Der volle Inhalt der QuelleAnnotation:
ABSTRACT
AN ANALYSIS OF STUDENTS' PERCEPTION OF BIBLICAL
COMMUNITY WITHIN THE ENVIRONMENT OF DIGITAL
MEDIA: A MIXED METHODS STUDY
Matthew Alan Vander Wiele, Ed.D.
The Southern Baptist Theological Seminary, 2014
Chair: Dr. Troy W. Temple
This study is an examination of teen perception regarding their understanding of biblical community within the environment of digital media. The study also examines the principles, essentials, or characteristics of biblical community regardless of environment.
The researcher surveyed a sample of teens that attend classical, open enrollment, and closed enrollment Christian schools of various denominations as well as no denomination. A survey presenting a list of the essential principles of biblical community, regardless of environment, including questions for each objective was sent to the sample. The respondents were asked to participate in a quantitative Lickert-scale survey. An expert panel was utilized to validate and approve the principles of biblical community that were used in the student survey. The validation by the experts regarding the literature review was then used to form objective questions regarding the principles or characteristics of biblical community regardless of environment. Triangulation was utilized as the principles reviewed in the literature review, validated by the expert panel, were formulated into a survey to measure perception.
The researcher analyzed the data in light of the principles or essentials of biblical community reviewed in the literature review and validated upon by the experts to demonstrate a need to better measure the effectiveness of biblical community within a particular environment. Also, the research demonstrated a need to educate parents and students alike as to what makes a community biblical. The benefit of the expert panel allowed for the findings to be validated in order to then create an instrument that measures student perception. The researcher sought to answer the question: Do teens, that attend Christian high schools, perceive their online relationships to facilitate the principles or essentials of biblical community? The more commonly asked questions concerning the effects of digital media on one's face-to-face relationships cannot adequately be answered until the above question is answered.
44
Mulvihill, Josh. „An analysis of the practices and perceived roles of American grandparents among evangelical Christians“. Diss., 2016. http://hdl.handle.net/10392/5185.
Der volle Inhalt der QuelleAnnotation:
AN ANALYSIS OF THE PRACTICES AND PERCEIVED
ROLES OF AMERICAN GRANDPARENTS
AMONG EVANGELICAL CHRISTIANS
Joshua Robert Mulvihill, Ph.D.
The Southern Baptist Theological Seminary, 2016
Chair: Dr. Timothy Paul Jones
The purpose of this study was to provide a portrait of grandparenting from the Bible and analyze the place and purpose of grandparents in American society based on a synthesis of research literature. The second purpose of the study utilized semi-structured interviews to determine the perceived roles and accompanying practices of grandparents in evangelical contexts.
The biblical study of grandparenthood revealed six themes that inform the role and responsibility of grandparenthood to pass on a godly heritage of faith. The semi-structured interviews suggest that evangelical grandparents gravitate to one of four different roles with their grandchild: encouraging voice, supportive partner, loving friend, or disciple-maker. The interviews also revealed eight disciple-making practices that intentional grandparents utilize with grandchildren.
The research uncovered three problems that exist in the family ministry world. First, evangelical churches have a limited emphasis on equipping grandparents to pass faith on to future generations. Second, high numbers of evangelical grandparents are not intentionally or significantly investing in the spiritual life of their grandchildren and do not have a clear understanding of their role as a grandparent. Third, limited resources are available to encourage and equip grandparents who profess evangelical faith to accomplish their God-given role in the church and home.
As a result, the potential contribution of this research is significant as evangelical Christians have been greatly influenced by American society, are often marginalized by family and church, confused about their role as grandparents, and resigned to minimal spiritual impact in their grandchild’s life. The results of this research provide an overview of grandparenting according to the Bible, summarize society’s understanding of the role of grandparents, and suggest eight spiritual practices that will help grandparents embrace multigenerational discipleship and pass faith on to future generations. Pastors and grandparents need a renewed biblical vision regarding the biblical role and disciple-making practices of grandparents and this research project will help toward that end.
KEYWORDS: biblical role, Bible, Christian education, church and home, discipleship, disciple maker, encouraging voice, equipping grandparents, evangelical grandparents, Evangelical Free Church of America, family ministry, future generations, godly heritage, grandchildren, grandparents, intentional grandparents, loving friend, multigenerational discipleship, resources, responsibility of grandparents, role of grandparents, supportive partner.
45
„Scientific perspective on the rationality of Christianity“. 2012. http://library.cuhk.edu.hk/record=b5896930.
Der volle Inhalt der QuelleAnnotation:
Kong Hoi Sang."June 2012".
Thesis (M.Div.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 39-43).
Chiefly in Chinese ; abstract in Chinese and English.
論文摘要 --- p.第2頁
引言：科學與基督教信仰曾發生過衝突 --- p.第5頁
Chapter 第一章： --- 達爾文式的進化論對基督教的影響
Chapter 1.1 --- 達爾文式的進化論對基督教信仰的挑戰 --- p.第6頁
Chapter 1.2 --- 達爾文式的進化論成立的話，又會帶來什麼影響 --- p.第7頁
Chapter 第二章： --- 反對「達爾文式的進化論」的証據
Chapter 2.1 --- 有科學的証據顯示達爾文式的進化論是錯的嗎？ --- p.第9頁
Chapter 2.1.1 --- 海克爾的胚胎圖是偽造的 --- p.第9頁
Chapter 2.1.2 --- 寒武紀大爆炸 --- p.第10頁
Chapter 2.1.3 --- 始祖鳥的化石 --- p.第11頁
Chapter 2.1.4 --- 耳廓：退化的痕跡？ --- p.第12頁
Chapter 2.1.5 --- 垃圾DNA是退化的痕跡？ --- p.第12頁
Chapter 2.2 --- 微進化可否看為早已存在於生物中的一種適應機制 --- p.第13頁
Chapter 2.3 --- 進化論的「口號」，本身隱含了目的論的意識 --- p.第13頁
Chapter 第三章： --- 智慧設計論
Chapter 3. --- 批評達爾文的進化論的新模式 --- p.第15頁
Chapter 3.1 --- 達爾文的進化論被證為偽的條件 --- p.第15頁
Chapter 3.2 --- 生化發展的新里程´ة帶動微觀細節的批判 --- p.第15頁
Chapter 3.3 --- 請達爾文式進化論學者，為每一個細節提供進化的步驟及証據 --- p.第16頁
Chapter 3.4 --- 達爾文主義的天敵：具有「不能約簡的複雜」的器官 --- p.第18頁
Chapter 3.4.1 --- 智慧設計論的皇牌：細菌鞭毛(flagellum) --- p.第18頁
Chapter 3.4.2 --- 進化論學者對細菌鞭毛(flagellum)的回應 --- p.第19頁
Chapter 3.5 --- 智慧設計論 Intelligent Design (ID)
Chapter 3.5.1 --- 何謂智慧設計論 --- p.第21頁
Chapter 3.5.2 --- Dembski認為有可辨別的特定模式，加上小機率，才是設計的條件 --- p.第22頁
Chapter 3.5.3 --- 設計性容易被錯誤分類的例子 --- p.第23頁
Chapter 3.5.4 --- 智慧設計推斷 --- p.第24頁
Chapter 3.5.5 --- 細菌鞭毛(flagellum)是「智慧設計」 --- p.第25頁
Chapter 3.5.6 --- 其他「智慧設計」的例子 --- p.第26頁
Chapter 第四課： --- 「智慧設計論」答客問
Chapter 4.1 --- 「智慧設計論」是科學 --- p.第27頁
Chapter 4.1.1 --- 「智慧設計論」可被証偽 --- p.第27頁
Chapter 4.2 --- 「智慧設計論」對科學有何貢獻 --- p.第28頁
Chapter 4.3 --- 歷史告訴我們：真正基督教思想對科學的發展有幫助 --- p.第29頁
Chapter 4.4 --- 「智慧設計論」是科學與神學之橋 --- p.第31頁
Chapter 第五章： --- 「智慧設計論」以外的科學論據
Chapter 5.1 --- 宇宙的微調 --- p.第34頁
Chapter 5.2 --- 宇宙有一個起點 --- p.第36頁
總結 --- p.第39頁
《中文參考書》 --- p.第40頁
《英文參考書》 --- p.第42頁
46
Frost, William John. „A critical analysis of Sallie McFague's body of God model as a resource for a Christian ecological theology“. Thesis, 2006. http://hdl.handle.net/10413/1288.
Der volle Inhalt der QuelleAnnotation:
The purpose of this study is to determine whether or not Sallie McFague's body of God model is an adequate resource for a Christian ecological theology. The study endeavours to evaluate, test and revise this particular theological model. It is located on the abstract and hypothetical level and is thus a non-empirical analysis of McFague's thought. The researcher analysed the body of God model by using theological and philosophical resources. Current literature on ecological theology was studied in order to formulate thirteen criteria for an adequate Christian theology. These criteria were used throughout the study to test the theology that accompanies McFague's model. The study analysed three key areas of McFague's thought: cosmology, anthropology and theology. It was found the body of God model tends towards reductionism, because it does not appear to endorse a coherent complexity hierarchy. This reductionism was apparent in the three key areas of McFague's thought. However, it was found the body of God model functions as a transformative metaphor that takes into account the social reality that affects the health of planet earth. Its strength is a clear orientation towards ethics that takes Jesus' praxis as its departure point. The researcher provides suggestions on how the body of God model may overcome reductionism. After consideration of the three key areas of McFague's thought, the researcher concluded that the body of God model is an adequate resource for a Christian ecological theology. It is suggested that this theological model is applicable to the South African context in three areas: the socio-economic reality and its impact on the natural environment, the land ownership and the issue of racism.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, [2006]
47
Palmer, Gillian Ann. „Plants and trees of syrio-palestine: cultivation and uses“. Thesis, 2009. http://hdl.handle.net/10500/1328.
Der volle Inhalt der Quelle
48
Born, Daniel Ferris. „The figurative use of "son(s) of" in the New Testament“. Diss., 2016. http://hdl.handle.net/10392/5188.
Der volle Inhalt der QuelleAnnotation:
Daniel Ferris Born, Ph.D.
The Southern Baptist Theological Seminary, 2016
Chair: Dr. William F. Cook
The figurative use of "son(s) of" phrases in the NT represents the author employing the father-son relationship, and what this relationship represents in the ancient world, as a tool to illustrate and explain various concepts and ideas in NT thought. As a result, the father-son relationship in the ancient world must be employed in the interpretation of these figurative "son(s) of" phrases. Failing to understand the importance of genealogical identification, kinship, and the social implications of the father-son relationship in the ancient world and bring these concepts to bear in interpretation, will result in a failure to understand what the NT authors seek to communicate by using "son(s) of" phrases.
Chapter 1 provides an introduction to this topic and a history of how linguists and commentators have approached these phrases in the past. There are very few scholars who have sought to employ the father-son relationship in their interpretation of these phrases and their figurative use.
Chapters 2 and 3 survey the use of these phrases inside and outside the NT. Chapter 2 includes the use of בֵּן in the Hebrew Bible, "son(s) of" phrases in the LXX, as well as the use of υἱός plus the genitive in Classical Greek, the OT and NT apocrypha and pseudepigrapha, other early Jewish and Christian writings, coins and inscriptions, and the papyri and ostraca. Chapter 3 surveys the use of υἱός in the NT.
Chapter 4 explores the father-son relationship in the social context of the NT in order to distill the major features of the father-son relationship into an interpretive framework which can be utilized in understanding what the NT authors seek to communicate in their figurative use of "son(s) of" phrases. Chapter 5 employs this framework in the interpretation of the figurative "son(s) of" phrases in the NT. Chapter 6 concludes the work, discusses its implications, and recognizes the need for further study in certain areas.
49
De, Bruyn Jacob Philippus Johannes. „'n Missiologiese evaluering van 'n aantal musiekvideos“. Thesis, 1996. http://hdl.handle.net/10500/17951.
Der volle Inhalt der QuelleAnnotation:
Text in AfrikaansMusiekvideos is 'n integrerende deel van die (rock)-musiekbedryf, hoofsaaklik as reklame vir die kunstenaars en hul musiekopnames. Musiekvideos is verder 'n wesenlike deel van die massamedia, in so 'n mate dat daar verskeie spesialismusiektelevisiekanale is wat 24 uur per dag op al die kontinente uitsaai, wat 'n aanduiding gee van die omvang van musiekvideos. Hierdie videos speel veral 'n vemame rol by die jeug as sub-kultuurgroep. Ook christenmusikante gebruik musiekvideos, en hul videos word gereeld as deel van christelike programme uitgesaai. Dit is gewoonlik een van die oogmerke van christenkunstenaars om die evangelie deur hul musiek uit te dra, en in die geval van christelike musiekvideos dien hulle dikwels nie net as reklame nie, maar word daar ook 'n christelike boodskap oorgedra, veral in die geval van verhalende en konsepvideos. Daar word na die rol van hierdie videos in die konteks van die christene se benutting van die massamedia gekyk en daar word onder meer 'n teologiese fundering vir die gebruik van die massamedia in die algemeen, asook musiekvideos in die besonder gegee. 'n Aantal musiekvideos van kontemporere musiekkunstenaars soos Carman, Michael W. Smith, Steve Taylor, The Newsboys, en Steven Curtis Chapman word individueel beskryf en vanuit 'n teologiese perspektief beoordeel om te sien hoe suksesvol hulle in die oordra van 'n christelike boodskap is. Daar word 'n vergelyking getref tussen christelike en sekulere musiekvideos en hoe sekere onderwerpe benader word. Sekere tekortkominge, sowel as positiewe aspekte by christelike musiekvideos word as deel van 'n missiologiese reflektering uitgewys.
Missiology
D.Th. (Missiology)
50
Smith, Willem Jacobus. „'n Prakties-teologiese perspektief op hoop as pastorale bemagtiging en verryking in die rouproses (Afrikaans)“. Thesis, 2003. http://hdl.handle.net/2263/27448.
Der volle Inhalt der QuelleAnnotation:
Nobody has a safeguard against loss. All people experience loss and the accompanying grief process during their lifetime. Grieving is a complex process. There are many different forms of grief. The grief process is understood in this study as identifiable moments rather than successive stages. The moments of grief are experienced on an unconscious level and vary in intensity. The role of the counsellor is to facilitate the process of bringing the experiences of grief into the conscious. This provides the counselee with the opportunity to work through his or her experience of loss. The contention of this study is that an existential experience of God’s presence can counteract the despair often associated with loss and the grief process. A method of story telling is used to bring hopeless stories into the empathic presence of God. Hope then becomes possible. A person’s experience of God is articulated by means of metaphors. Some of these are shared with the faith community as a whole, whereas other metaphors express the person’s individual experience of God. The different God images function in relation to one another. This study investigates how images of God can be harmful or helpful to the counselee in the grief process. The use of imagery assists in bringing the person’s perceptions of God to conscious awareness. By means of questions asked from a not-knowing position the counsellor helps to facilitate the telling of their story of grief, the story of God’s presence, and eventually their new story of hope for the future. The counselee experiences consolation, healing, liberation and a victory which becomes an existential reality in God’s presence. This pneumatic event is understood as God’s deliverance through Jesus Christ from a situation of hopelessness. This liberation takes place here-and-now. At the same time it is open toward the future.Thesis (PhD (Practical Theology))--University of Pretoria, 2006.
Practical Theology
unrestricted