Dissertations / Theses on the topic 'Christian tradition'
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1
Gonzalez, Antonia Lučić. "Balthasar Hubmaier and early Christian tradition /." Ann Arbor, Mich : UMI, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?sys=000253596.
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Iliff, Eric J. "Homosexuality and the Eastern Orthodox Christian tradition." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p015-0452.
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Inge, John. "A Christian theology of place." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/1235/.
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The contention of this thesis is that place is much more important in human experience and in the Christian scheme of things than is generally recognised. I first survey the manner in which place has been progressively downgraded in Western thought and practice in favour of a concentration upon space and time. I note that during the latter part of the twentieth century scholars in a variety of disciplines have suggested that place is much more important than this prevailing discourse would suggest. Few theologians, however, recognise the importance of place. I suggest that, in this respect, theologians owe more to the mores of modernity than to a thorough engagement with the Christian scriptures and tradition. Second, I embark upon such an engagement with the scriptures. My findings suggest that their witness confirms that, from a Christian perspective, place is vital. With this in mind, my third step is to propose that the best way of understanding the role of place in a manner consonant with the Biblical narrative is sacramentally. Fourth, I test this hypothesis by examining the Christian tradition's approach to pilgrimage and investigate how it might be applied to holy places and churches in general. Finally, I conclude that a renewed appreciation of place by theologians and churchpeople, which their scriptures and tradition invite, would enable them to offer much to a society still trapped in the paradigm of modernity which underestimates place, with dehumanising effect.
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Hurst, Dawn. "The wedding ceremony - secularisation of the christian tradition." Thesis, Loughborough University, 2011. https://dspace.lboro.ac.uk/2134/9227.
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This thesis investigates and analyses the wedding ceremony in western society. The white wedding ceremony developed within Christian religious doctrine and although charged with certain symbolic meanings and traditions has not remained static but has evolved and changed to reflect contemporary lifestyles. The wedding ceremony has always been an indicator of ideals and aspirations at every social level and this work focuses on the sublime ceremonial as well as the evolving nature of marriage. Couples historically married to cement dynasties and to ensure passage of lands and wealth and their marriages were arranged but once couples could marry partners of their choice and love liaisons became normal then the ceremony provided an ideal opportunity for festive exhibition and theatrical excess. Wedding pageantry has readily adapted to encompass recent celebrity culture that has pervaded modern societies. Modern craving for instant acclaim has been promoted by profiteering industries and businesses dedicated to providing the dream wedding within any budget. This thesis argues that the nature of marriage has changed from a life-long heterosexual legal committment to one person to a relationship that anticipates some degree of separateness and autonomy within a heterosexual or same sex association. The ceremony itself has evolved to accommodate changing ideals and expectations of first marriages and to provide opportunity for couples to remarry within the dictates of contemporary fashion. The wedding ceremony remains a significant and symbolic occassion because it has adapted and changed to accommodate contemporary tastes, styles, standards and edicts and because of this it will survive.
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Muthoka, Peter Silleter. "Akamba theology compared to Christian theology." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2859185&prov=M&dok_var=1&dok_ext=htm.
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Kibiku, Peter Mbugua. "Christian worship in an African context." Berlin Viademica-Verl, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2784971&prov=M&dok_var=1&dok_ext=htm.
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Carmichael, Elizabeth Dorothea Harriet. "Friendship : a way of interpreting Christian love - a study of the Western Christian tradition." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.306694.
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Pike, Peter. "'Read poems as prayers' : Seamus Heaney and Christian tradition." Thesis, Lancaster University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323067.
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Mulatu, Semeon. "The Ark of the Covenant in Ethiopian Christian tradition." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.
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Le, Berre Aline. "Johann Christian Gunther, héritier de la tradition poétique baroque." Lille 3 : ANRT, 1991. http://catalogue.bnf.fr/ark:/12148/cb37617755g.
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Gooder, Paula R. "Only the third heaven? : 2 Corinthians 12:1-10 and heavenly ascent." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285028.
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Takeda, Fumihiko F. "A study of the Syriac version of the Life of Antony : a meeting point of Egyptian monasticism with Syriac native asceticism." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.297330.
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Rodríguez, Rafael. "Structuring early Christian memory : Jesus in tradition, performance, and text." Thesis, University of Sheffield, 2008. http://etheses.whiterose.ac.uk/3633/.
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Social memory research has complicated the relationship between past and present as that relationship finds expression in memorial acts (storytelling, music- and image-making, textproduction, and so on). This relationship has emerged as a dialectic in which the phenomena 'past' and 'present' are mutually constitutive and implicating. The resultant 'messiness' directly affects the procedures and products of 'historicaI Jesus' research, which has especially depended upon the assumption that we can neatly and cleanly separate 'authentic' (past) from 'inauthentic' (present) traditions. This thesis establishes some problems that attend to this assumption and attempts to establish a 'historical Jesus' programme that is more sensitive to the entanglement of past and present. Social memory research has especially identified 'reputation' . as a vehicle of this entanglement in the memory of specific historical persons. Therefore, Jesus' reputation' plays a key analytic role in this project. Another consequence of social memory research has been the emphatic insistence that all memorial acts are culturally and socially conditioned; the meaning of 'memories', the products of memorial act? emerges from the relationship of memorial acts and their social contexts. One aspect of the gospels' social context that has been underappreciated in most New Testament research is the contextualisation ofour written gospels within the vibrant and fluid oral traditional milieux ofJesus and Israelite communities. This project examines and applies the poetics of oral traditional narrative, including the textualisation of oral tradition, to our written gospels. The resultant theoretical perspective dramatically affects gospels and 'historical Jesus' research. Since both these fields are too vast to encompass here, this project focuses its attention on We appearance of Jesus' healing and exorcistic praxis in the sayings tradition. Afterwards, we will suggest a few areas in which critics might fruitfully pursue future research in the gospels and on tile historical Jesus.
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Goh, Jeffrey C. K. "Christian tradition today : a postliberal vision of Church and world /." Louvain : Peeters, 2000. http://catalogue.bnf.fr/ark:/12148/cb38859032p.
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McCormick, Susan Rebecca. "Johann Christian Kittel and the long overlooked multiple bass chorale tradition." Thesis, Queen's University Belfast, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.678820.
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This thesis examines a recently rediscovered manuscript attributed to Johann Christian Kittel and attempts to ascertain its purpose and origin, and to establish its relationship with other harmonised chorale collections by Kittel. Multiple bass chorale practice is considered with particular focus on the pedagogical and practical functions. The extant manuscript sources (most of which, to date, have not received extensive examination) are studied in detail in order to determine if these collections support contemporary documentary evidence of the multiple bass chorale tradition, and with the aim of discovering the origins of the multiple bass chorale tradition. As well as raising questions in relation to Kittel's chorale output, and in relation to the practice of chorale accompaniment in the eighteenth century, the newly rediscovered manuscript has also raised questions regarding Kittel's pedagogy. It is clear that Kittel utilised many of his chorale works in his teaching. Thus, the present work aims to establish the role that harmonic variation played in Kittel's teaching, and to examine his use of basses in the teaching of composition and improvisation. As Kittel claimed to have framed his teaching 'entirely according to Bachian principles', the present study investigates if the newly rediscovered manuscript (and Kittel's other chorale-based works) can reveal anything of Bach's pedagogy. Kittel evidently passed on the value of Bach's work to his pupils, with Bach compositions appearing on occasion in their manuscripts. Through identifying and examining the copies of Bach's works either owned or transcribed by Kittel and Kittel's pupils, the role of Kittel as preserver and disseminator of Bach's legacy is investigated.
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Harrison, Edward. "Medieval phenomena in a modern age : a study of six contemporary cases of stigmatia and reactions to them." Thesis, University of Kent, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.264576.
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Walters, Geoffrey. "Resurrection immortality and bereavement." Thesis, University of Exeter, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.357909.
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Stewart, Matthew D. ""A continuing survey of the farce" "The New Pantagruel" and the carnivalesque tradition /." Laramie, Wyo. : University of Wyoming, 2009. http://proquest.umi.com/pqdweb?did=1939351851&sid=1&Fmt=2&clientId=18949&RQT=309&VName=PQD.
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Millis, Brian David, and n/a. "Faith, Learning and Christian Higher Education." Griffith University. School of Curriculum, Teaching and Learning, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20061019.120201.
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Responding to the absence of readily available models in Australia for thinking about Christian higher education, this thesis investigates what might constitute its foundational principles and distinctive character. The thesis considers the Western Christian tradition, the history of the university, and the contemporary experience of Christian higher education in the United States to identify models for thinking about Christian higher education. It is argued that a central issue to be addressed in developing a distinctively Christian approach to scholarship is the relationship of faith and reason, an issue to which the Christian tradition offers a range of approaches. The question of faith and reason has a wider cultural significance since, it is argued, Western culture is fundamentally constituted by the relationship of Jerusalem and Athens, in which the inherent tensions do not obscure an ultimate commitment to the unity of truth. In contemporary debates over Christian higher education, the concept of faith-learning integration is a central issue. Given the variety of definitions and models proposed, the thesis considers the approaches which have been adopted in the Christian tradition. The approaches of Philo and the Church Fathers to classical learning are considered, with extended attention given to the 'faith seeking understanding' model attributed to St Augustine. Drawing upon Neoplatonism, Augustine's theory of illumination explained why true knowledge was dependent upon divine revelation. Augustine's approach also held that 'all truth is God's truth', and justified the appropriation of classical learning as analogous to the Hebrews 'spoiling Egypt' at the time of the Exodus. The Augustinian approach offers significant insight into the role of the will and the affections in knowing, and justifies belief as a reliance upon authority. While Augustine's is not the only model that might validly be termed 'Christian', and is not without its problems, it is a model which still has much to offer to Christian higher education today. The Augustinian approach has a profound historical significance since it established the epistemological framework for western Christendom throughout the middle ages. In responding to the criticism that the term 'Christian university' is an oxymoron, the thesis also considers aspects of the history of the medieval and Reformation universities, seeking to establish the extent to which it is possible for the university to be regarded as a Christian institution. It is argued that the university did not arise out of the rediscovery of Aristotelian philosophy, and that it is indeed possible to regard the university as a Christian institution for much of its history. The possibility of a Christian university today is thus not inconsistent with the history and institutional character of the university. The contributions to thinking about faith and learning and Christian higher education of Thomas Aquinas, Martin Luther, John Calvin, and John Henry Newman are also discussed. One of the critical tasks of Christian higher education generally, and of a Christian university specifically, is the synthesis or integration of faith and learning, of which both Augustine and Thomas Aquinas were exemplars. It is argued however that, while the Thomistic approach can validly be termed 'Christian', it has been more successfully pursued in Catholic institutions than in their Protestant counterparts in which a central authority to regulate the boundaries of the domains of faith and reason is absent. A critical issue for Christian higher education today is that of secularising pressures, and thus the recent history of the secularisation of Christian higher education institutions in the United States is also considered. It is argued that the secularisation of these institutions was due particularly to the view of faith and learning which they had adopted. The study concludes that the 'worldview' approach advocated by Abraham Kuyper offers an approach to scholarship which is both resistant to secularisation, and consistent with the Christian tradition, particularly as expressed by Augustine and Calvin.
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Millis, Brian David. "Faith, Learning and Christian Higher Education." Thesis, Griffith University, 2005. http://hdl.handle.net/10072/366985.
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Responding to the absence of readily available models in Australia for thinking about Christian higher education, this thesis investigates what might constitute its foundational principles and distinctive character. The thesis considers the Western Christian tradition, the history of the university, and the contemporary experience of Christian higher education in the United States to identify models for thinking about Christian higher education. It is argued that a central issue to be addressed in developing a distinctively Christian approach to scholarship is the relationship of faith and reason, an issue to which the Christian tradition offers a range of approaches. The question of faith and reason has a wider cultural significance since, it is argued, Western culture is fundamentally constituted by the relationship of Jerusalem and Athens, in which the inherent tensions do not obscure an ultimate commitment to the unity of truth. In contemporary debates over Christian higher education, the concept of faith-learning integration is a central issue. Given the variety of definitions and models proposed, the thesis considers the approaches which have been adopted in the Christian tradition. The approaches of Philo and the Church Fathers to classical learning are considered, with extended attention given to the 'faith seeking understanding' model attributed to St Augustine. Drawing upon Neoplatonism, Augustine's theory of illumination explained why true knowledge was dependent upon divine revelation. Augustine's approach also held that 'all truth is God's truth', and justified the appropriation of classical learning as analogous to the Hebrews 'spoiling Egypt' at the time of the Exodus. The Augustinian approach offers significant insight into the role of the will and the affections in knowing, and justifies belief as a reliance upon authority. While Augustine's is not the only model that might validly be termed 'Christian', and is not without its problems, it is a model which still has much to offer to Christian higher education today. The Augustinian approach has a profound historical significance since it established the epistemological framework for western Christendom throughout the middle ages. In responding to the criticism that the term 'Christian university' is an oxymoron, the thesis also considers aspects of the history of the medieval and Reformation universities, seeking to establish the extent to which it is possible for the university to be regarded as a Christian institution. It is argued that the university did not arise out of the rediscovery of Aristotelian philosophy, and that it is indeed possible to regard the university as a Christian institution for much of its history. The possibility of a Christian university today is thus not inconsistent with the history and institutional character of the university. The contributions to thinking about faith and learning and Christian higher education of Thomas Aquinas, Martin Luther, John Calvin, and John Henry Newman are also discussed. One of the critical tasks of Christian higher education generally, and of a Christian university specifically, is the synthesis or integration of faith and learning, of which both Augustine and Thomas Aquinas were exemplars. It is argued however that, while the Thomistic approach can validly be termed 'Christian', it has been more successfully pursued in Catholic institutions than in their Protestant counterparts in which a central authority to regulate the boundaries of the domains of faith and reason is absent. A critical issue for Christian higher education today is that of secularising pressures, and thus the recent history of the secularisation of Christian higher education institutions in the United States is also considered. It is argued that the secularisation of these institutions was due particularly to the view of faith and learning which they had adopted. The study concludes that the 'worldview' approach advocated by Abraham Kuyper offers an approach to scholarship which is both resistant to secularisation, and consistent with the Christian tradition, particularly as expressed by Augustine and Calvin.Thesis (Professional Doctorate)
Doctor of Education (EdD)
School of Curriculum, Teaching and Learning
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Ernst, Allie M. "Martha from the margins : the authority of Martha in early Christian tradition /." Leiden : Brill, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9789004174900.
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Broggi, Alicia. "J.M. Coetzee and the Christian tradition : navigating religious legacies in the novel." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:f53e2155-c9e7-4aad-aed8-d8087f92c5f4.
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This thesis examines how J.M. Coetzee's engagement with Christian thinkers and concepts has shaped his fiction. Through a series of close readings, I show how Coetzee, who does not identify as a Christian, reworks and reimagines concepts from key Christian interlocutors across his writings. Each close reading is informed by a consideration of what Coetzee had himself been reading during the writing process, based on evidence in interviews, essays, monographs, and archival materials. Attending to Coetzee's reading and writing, together, illuminates the distinctively self-conscious nature of his engagement with Christianity. Whereas current Coetzee criticism has given attention to specific Christian themes and lexical choices in his fiction, this thesis demonstrates that Coetzee's engagement with Christianity is more profound and pervasive than has been credited hitherto. In addition to the vast body of allusion to Scripture in his writings, Christian thinkers have in fact played a major role in his innovative approach to the novel, a genre predominantly forged in Christian contexts, and in his handling of narrative more generally. Through its explication of Coetzee's extensive dialogue with Christian thinking, and with the Bible, across the full span of his career, this thesis seeks to describe the nuanced and diverse ways in which Coetzee's writings have revised and reimagined this vast and complex religious legacy.
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Zhang, Gehui. "To Be or Not To Be…Christian: Explaining Chinese Immigrant Elders’ Christian Participation in the U.S." Digital Archive @ GSU, 2006. http://digitalarchive.gsu.edu/sociology_theses/4.
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In recent years, growing numbers of Mainland Chinese elders are participating in Christian congregations during short visits or extended stays in the U.S. This thesis explores social and cultural factors that explain these immigrant elders’ involvement with Christianity while in the U.S. Based on face-to-face interviews with 20 Mainland Chinese elders living in Atlanta as well as participant observation at a Chinese Christian church and with a Bible study group, this study finds that loneliness and social isolation in a foreign land are the main reasons for Mainland Chinese elders’ participation in Christian activities. Besides religious services, social service functions of churches and opportunities for fellowship are other factors explaining church involvement. Long immersion with China’s religious history of syncretism renders these elders receptive to spiritual alternatives, such as Christianity, especially when dominant ideologies of Confucianism and Communism seem to be in decline in China. But most elders approach their Christian involvement with pragmatic selectivity based more on secular than religious considerations. In conclusion, I argue that social isolation and minority ethnic status, Chinese Christian Churches’ social functions, and current social contexts in China are all factors that help explain Chinese elders’ religious involvement in the U.S.
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Cook, Brendan. "Pursuing eudaimonia : re-approaching the Greek philosophical foundations of the Christian apophatic tradition." Thesis, University of Liverpool, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.722138.
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Medis, Michael D. "Erik Erikson's eight ages of man in context of the Orthodox Christian tradition." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Frestadius, Simo Kalevi. "Whose Pentecostalism? Which rationality? : the Foursquare Gospel and Pentecostal biblical pragmatism of the Elim tradition." Thesis, University of Birmingham, 2018. http://etheses.bham.ac.uk//id/eprint/8318/.
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The aim of the thesis is to provide a tradition-specific 'Pentecostal rationality.' To do this it will first analyse and evaluate some of the main contemporary Pentecostal rationalities and' epistemologies (chapter 1), before proposing that Alasdair Macintyre's tradition-focused and historically-minded narrative approach is conducive in providing a more tradition-constituted Pentecostal rationality (chapter 2). Utilising the methodological insight of Macintyre, the thesis will then provide a philosophically informed historical narrative of a Pentecostal tradition, namely, the Elim Pentecostal Church, by exploring its underlying context and roots as a classical British Pentecostal movement (chapter 3), its emergence as a religious tradition (chapter 4), and its two major 'epistemological crises' (chapters 5 & 6). Based on this historical narration, the thesis will argue that Elim's tacit Pentecostal rationality is best defined as Pentecostal Biblical Pragmatism in a Foursquare Gospel framework. This form of rationality will then be developed vis-a-vis Elim's Pentecostal concept of truth (chapter 7), biblical hermeneutics (chapter 8), and pragmatic epistemic justification in dialogue with William Alston (chapter 9).
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Sarkissian, Sarkis. "Le substrat préchrétien et la réception arménienne du christianisme." Thesis, Paris Sciences et Lettres (ComUE), 2017. http://www.theses.fr/2017PSLEP041/document.
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La Thèse du doctorat qu'on a élaborée concerne l'histoire religieuse du haut plateau arménien. Selon son titre «Le substrat préchrétien et la réception arménienne du christianisme», vont être présentées la vision religieuse, liturgique, culturelle, anthropologique, sociologique et historique, ainsi que l'étude philologique des peuples du haut plateau arménien en général et du peuple arménien en particulier. Le champ d’application de ce mémoire est d’étudier dans le domaine de la religion: la sociologie, l’histoire, la liturgie, la mythologie et l’anthropologie suivant les traditions, les mœurs, les mythes, les fêtes, les superstitions et tous les éléments clés qui définissent la culture de la religion. Dans notre étude, l'objet de notre recherche sera de voir quels éléments païens arméniens religieux sont passés dans le christianisme depuis la conversion. Dans les quatre premiers chapitres de la thèse, on étudiera la mythologie arménienne, qui a servi au peuple arménien, comme chez presque toutes les civilisations antiques, à mémoriser les événements passés, ainsi qu'à idéaliser selon la créativité des peuples. En bref, la mythologie arménienne au-delà des croyances exprime la religiosité du peuple arménien. La situation politique et géographique de l’Arménie a joué un grand rôle pour fonder une riche vision de la religion au voisinage des différents peuples. Le point de vue arménien de la religion, étant une fusion de croyances locales et non locales, a évolué à travers les différentes phases. Même avant le culte des idoles, l’Arménie a été sous l’influence des religions et des cultes des nations environnantes. Ces nations sont les Assyriens, les Chaldéens, les Babyloniens, les Akkadiens, les Perses et les Grecs, avec lesquels les Arméniens entretiennent d'étroites relations linguistiques, spatiales, ethniques ou bien de subordination. Sous l’oppression des influences de la politique étrangère, la vision de la religion arménienne étant une fusion avec la religion locale, a eu son caractère unique. À travers la thèse, on analysera l'objet de la religion: les puissances abstraites, présentes dans les divinités, les esprits, les aïeux, les endroits réceptacles sacrés de forces, d'arbres, d'eaux, de feux, d'animaux. Ensuite on étudiera le sujet de la religion: l'homme (roi et prêtre), la communauté cultuelle (clan, Église, secte, société secrète), et les éléments spirituels de l'homme (âme). Enfin on citera les expressions de l'expérience religieuse: idéaux (croyances, mythes, doctrines) et pratiques (cultes, rites, fêtes, actes magiques). En étudiant les «Substrats préchrétiens», on est arrivé à la conclusion qu’en essayant de déraciner le «profane», on créa un système «sacré», qui dans le langage philosophique n'existe pas sans la présence du premier. Dans notre étude, on a fait une réflexion sur ce qu’est la politique d’«arméniser» des éléments étrangers, et sur ce qui est passé aussi dans le champ de la foi. La vision du peuple arménien à propos de l'homme, du monde et de Dieu a formé un ordre de croyances: les mythes, les rites et la liturgie, qui ont survécu et ont été transmis de génération en génération sous forme de tradition. Les manières dont de tels éléments sont transmis sont essentiellement les traditions orales, la répétition de la liturgie et des techniques rituelles au travers de l'imitation et de l'apprentissage. En apparence, l’héritage spirituel païen a été remplacé par l'héritage chrétien, mais en réalité a eu lieu une sublimation du patrimoine précédent. Sur les bases de la culture païenne et des ruines de la religion païenne, l’Église a placé ses fondements. L’Église s'est établie pratiquement grâce à l’invention de l’alphabet au Ve siècle, qui a été appelé l’âge d’or et qui a favorisé la croissance de l’Église arménienne et la prospérité du peupleThe Thesis of the doctorate, which we elaborated, concerns the religious history of the Armenian high plateau. According to its title «The pre-Christian substratum and the Armenian conversion to Christianity», it is going to shed a light on the religious, liturgical, cultural, anthropological, sociological and historic vision, as well as the philological study of the people of the Armenian high plateau generally and the Armenian people specifically. The scope of this dissertation is to study the field of the religion: the sociology, the history, the liturgy, the mythology and the anthropology following the traditions, the customs, the myths, the feasts, the superstitions as well as the key elements which define the culture of the religion. In our study, the purpose of our research will be to see which pagan Armenian religious elements were passed onto Christianity from the time of the conversion. In the first four chapters of the thesis, we are going to study the Armenian mythology, which have been practiced by the Armenian people, as to almost all the ancient civilizations. The political and geographical situation of Armenia played a significant role to create its rich vision of the religion. The Armenian view of religion, being an amalgamation of local and non local faiths, evolved through various periods. Even before the cult of idolatry, Armenia was under the influence of the religions and the cults of the nearby nations. These nations were the Assyrians, the Chaldeans, the Babylonians, the Acadians, the Persians and the Greeks, with whom the Armenians maintained linguistic, spatial, ethnic or subordination relations. Under the influence of foreign policy, the vision of Armenian religion being a mixture with the local religions had its unique character. Through the thesis, we are going to analyze the scope of the religion: the spiritual powers, represented by the divinities, the spirits, the forefathers, the sacred places, the trees, waters, fires, and animals. Later, we are going to study the subject of the religion: the man (king and priest), the religious community (clan, Church, sect, secret society), and the spiritual elements of the man (soul). Finally, we are going to quote the expressions of the religious experience: ideals (faiths, myths, doctrines) and practices (cults, rites, feasts, magical acts). By studying «The pre-Christian substratum and the Armenian conversion to Christianity», we concluded that by trying to eradicate the «profane», a «sacred» system was created. In our study, we have made a reflection on the policy of «armenisation» of the foreign elements, and also on what has passed in the realm of the faith. The vision of the Armenian people regarding to mankind, the world, and the God formed a system of beliefs: the myths, the rituals and the worship, which survived and were transmitted from generation to generation in the form of tradition. The manner by which such elements are transmitted are essentially the spoken traditions, the repetition of the worship and the ritual techniques through imitation and learning. Seemingly, the spiritual inheritance of paganism was replaced by the Christian legacy, but in reality had taken place a sublimation of the previous heritage. On the bases of the pagan culture and the ruins of the pagan religion, the Church put its foundations. The Church was established practically thanks to the invention of the alphabet in 5th century, which was called the golden age, it favored the growth of the Armenian Church and the prosperity of the people
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Engqvist, Leo. "Lärares tankar om kristen etik. : En kvalitativ studie baserad på intervjuer gjorda på lärare angående deras syn på kristen etik i skolans värdegrund." Thesis, Karlstads universitet, Fakulteten för humaniora och samhällsvetenskap (from 2013), 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-66102.
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The aim of this paper was to explore how teachers perceive Christian ethics. All swedish schools are affected by the values Skolverket phrase as the values all school´s must follow. These values are displayed throughout the teachers profession. This paper addresses the following content: ...the ethics which have been managed by the Christian tradition...”. This paper is based on seven interviews, made with teachers, where they describe their views on what a christian ethics might contain, if they want the content to remain and how a potential reformulation could be designed. One of the results is that all respondents want a reformulation that does not have a religious attitude. The majority of the teachers had a positiv view on what a Christian ethics includes, but would still prefer a reformulation. The result was analyzed by Max Weber's theory of rationalization and the area's previous research where the thoughts of Anders Piltz and Ola Sigurdson gained additional space. The interviews have been processed in agreement with grounded theory.
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Allder, Bruce George, and n/a. "Preaching in Context: The Role of Preaching in Nazarene Worship." Griffith University. School of Vocational, Technology and Arts Education, 2006. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20060914.114727.
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This qualitative research study explores the role of the sermon in corporate Nazarene worship. The context of this study is located with the Christian, Protestant, evangelical, Wesleyan theological tradition as expressed through the Church of the Nazarene in Australia. The church is briefly described from a Wesleyan perspective. Seven features are identified as historically important within the worship experience of Nazarenes; Biblically centred, centrality of the sermon, connection with Christian tradition, the preacher's life, encounter with self and the divine, community, and practical and relevant to present life. The conceptual lens through which the worship experiences are described is Cultural Historical Activity Theory (CHAT), as primarily articulated by Yrjö Engeström (1999). The philosophical roots of CHAT and the concept of activity are described along with the structure of activity. Additionally, the compatibility of Wesleyan theology with the conceptual understanding of CHAT is presented. The interactive context of Nazarene worship is one of the compelling reasons given for using CHAT as the conceptual base for this study. Three corporate Nazarene worship experiences in three different Nazarene congregations are examined in detail using four research methodologies; namely, video taping, video stimulated recall interviews, focus groups, and observation reports. The data gathered is by way of transcriptions based on the video taping of the sermons, stimulated recall interviews and focus groups and is managed by use of the NUD*IST (5) computer program. The observation reports are used to gain insight into specific context issues. Nazarene worship is then mapped by relating the features found to be historically important in Nazarene worship to elements of the activity system. The role of the Bible, the sermon, Christian tradition, the preacher's life, the church community, personal encounter, divine encounter, and the application and the call to decision are identified in CHAT terms. The focus of this study is within Steps 1 and 2 of Engeström's (2000) expansive development cycle. Through the mapping of Nazarene worship, tensions are identified and their possible sources explored. The tensions of confrontation versus care, creation of a quiet, meditative environment versus noisy, dynamic environment, planning versus spontaneity, and individual versus community orientation are all explored in turn. Possibilities for resolution of these tensions are suggested as a means of guiding the continued development of the activity of Nazarene worship. Possible resolution of these tensions includes the change of the focus of sermons from confrontation to empowerment, the change of the structure of sermons to encompass the visualisation of the change sought, the change of the perceptions of the preacher to one of a sojourner, and the cultivation of spontaneity within sermon delivery. The static nature of the sermon as an instrument in both the sermon's historical development and the development of the corporate worship experience points to the need for the development of the sermon as a more flexible instrument. These conclusions have implications for the teaching of preaching in schools preparing Nazarene preachers. This study contributes to the conceptual basis for the ongoing development of clergy in their preaching ministry. This study has also made visible the difficulty of applying the conceptual framework of CHAT to the complex situation of corporate Nazarene worship experience. While conceptually it may be possible to differentiate between elements within an activity system, their practical distinction is less precise. This imprecision can create confusion especially at the tertiary and quaternary levels of contradictions and may need more precise articulation of the interactions within the activity system as well as between activity systems.
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Allder, Bruce George. "Preaching in Context: The Role of Preaching in Nazarene Worship." Thesis, Griffith University, 2006. http://hdl.handle.net/10072/365750.
Full textAbstract:
This qualitative research study explores the role of the sermon in corporate Nazarene worship. The context of this study is located with the Christian, Protestant, evangelical, Wesleyan theological tradition as expressed through the Church of the Nazarene in Australia. The church is briefly described from a Wesleyan perspective. Seven features are identified as historically important within the worship experience of Nazarenes; Biblically centred, centrality of the sermon, connection with Christian tradition, the preacher's life, encounter with self and the divine, community, and practical and relevant to present life. The conceptual lens through which the worship experiences are described is Cultural Historical Activity Theory (CHAT), as primarily articulated by Yrjö Engeström (1999). The philosophical roots of CHAT and the concept of activity are described along with the structure of activity. Additionally, the compatibility of Wesleyan theology with the conceptual understanding of CHAT is presented. The interactive context of Nazarene worship is one of the compelling reasons given for using CHAT as the conceptual base for this study. Three corporate Nazarene worship experiences in three different Nazarene congregations are examined in detail using four research methodologies; namely, video taping, video stimulated recall interviews, focus groups, and observation reports. The data gathered is by way of transcriptions based on the video taping of the sermons, stimulated recall interviews and focus groups and is managed by use of the NUD*IST (5) computer program. The observation reports are used to gain insight into specific context issues. Nazarene worship is then mapped by relating the features found to be historically important in Nazarene worship to elements of the activity system. The role of the Bible, the sermon, Christian tradition, the preacher's life, the church community, personal encounter, divine encounter, and the application and the call to decision are identified in CHAT terms.
The focus of this study is within Steps 1 and 2 of Engeström's (2000) expansive development cycle. Through the mapping of Nazarene worship, tensions are identified and their possible sources explored. The tensions of confrontation versus care, creation of a quiet, meditative environment versus noisy, dynamic environment, planning versus spontaneity, and individual versus community orientation are all explored in turn. Possibilities for resolution of these tensions are suggested as a means of guiding the continued development of the activity of Nazarene worship. Possible resolution of these tensions includes the change of the focus of sermons from confrontation to empowerment, the change of the structure of sermons to encompass the visualisation of the change sought, the change of the perceptions of the preacher to one of a sojourner, and the cultivation of spontaneity within sermon delivery. The static nature of the sermon as an instrument in both the sermon's historical development and the development of the corporate worship experience points to the need for the development of the sermon as a more flexible instrument. These conclusions have implications for the teaching of preaching in schools preparing Nazarene preachers. This study contributes to the conceptual basis for the ongoing development of clergy in their preaching ministry. This study has also made visible the difficulty of applying the conceptual framework of CHAT to the complex situation of corporate Nazarene worship experience. While conceptually it may be possible to differentiate between elements within an activity system, their practical distinction is less precise. This imprecision can create confusion especially at the tertiary and quaternary levels of contradictions and may need more precise articulation of the interactions within the activity system as well as between activity systems.Thesis (Professional Doctorate)
Doctor of Education (EdD)
School of Vocational, Technology and Arts Education
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Plested, Marcus. "The place of the Macarian writings in the Eastern Christian tradition to AD 700." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313169.
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Robb, Julie Elaine. "The prophet like Moses : its Jewish context and use in the early Christian tradition." Thesis, King's College London (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.407150.
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Dietrich, Tai Lin. "Woman in persona Christi: The Redemptive Power of Feminist Hermeneutics in the Christian Tradition." Thesis, The University of Arizona, 2011. http://hdl.handle.net/10150/317411.
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In mainstream Christian tradition, women have been systematically disadvantaged, being denied the same rights, privileges and opportunities as men based solely on biological sex. The goal of this paper is to re-examine Christian tradition to see if anything redemptive or empowering for women can be found. Through close reading and analysis of biblical texts and Christian feminist theology, I have come to find that interpreting Christian tradition through a feminist hermeneutical lens can offer redemption to Christianity's patriarchal foundations, and can be useful and empowering to women in Christianity. The broader implication that I make plain is that Christianity can either be affirming or nonaffirming for women depending on the type of hermeneutical lens that is used to interpret the Bible and other Christian texts.
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Kithuka, Patricia Kalekye. "Traditional religion and customs and the impacts of Christian mission on the Akamba tribal community in Kenya /." Berlin : Viademica-Verl, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2858631&prov=M&dok_var=1&dok_ext=htm.
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Kithuka, Patricia Kalekye. "Traditional religion and customs and the impacts of Christian mission on the Akamba tribal community in Kenya." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2858631&prov=M&dok_var=1&dok_ext=htm.
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Rowland, Jones Sarah Caroline. "Doing God in public : an Anglican interpretation of MacIntyre's tradition-based reasoning as a Christian praxis for a pluralist world." Thesis, University of Nottingham, 2011. http://eprints.nottingham.ac.uk/12286/.
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‘We don’t do God’, Alastair Campbell famously said of UK government policy-making. In contrast, Anglican Bishops at the 2008 Lambeth Conference committed themselves to reflect on contextualising their faith, and pursue their conclusions in public ethical discourse. This thesis proposes that the Bishops (and others) may justifiably pursue this two-fold course, through the application, reinterpretation and development of Alasdair MacIntyre's tradition-based moral reasoning. I contend that the validity of a MacIntyrean approach in contextualising Christianity is readily apparent; and can shed light on Anglican differences around human sexuality. Through distinguishing between MacIntyre’s ‘utopian’ theory and his practical requirement merely to be ‘good enough’ to ‘go on and go further’, I argue that we find effective resources for extensive moral rational engagement with other traditions, and, more surprisingly, within liberal democracy. This, I agree with Jeffrey Stout, has the potential to operate, to a useful degree, as akin to a ‘tradition’. I then outline how the Bishops can best pursue substantive, rational, ethical dialogue, first, with other communities of tradition; second, with those groupings, widespread throughout society, which, though not fully-fledged communities of tradition, nonetheless sufficiently reflect them to be able to sustain some degree of moral debate; and third, through developing MacIntyre's appropriation of Aquinas’ work on Natural Law, in circumstances that, or among those who, uphold no tradition. In each case, I argue the potential is greater than MacIntyre allows, and, importantly, is enhanced by constructive engagement, which it is therefore generally a morally rational obligation to pursue. With examples drawn primarily from the work of Dr Rowan Williams, the Archbishop of Canterbury, I point to practical ways in which my proposed MacIntyrean praxis can both strengthen the Church’s engagement in public discourse, and enhance the nature of the public space as a place for pursuing the common good.
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Gross, Michael D. "A training model for the nurturing of Christian tradition and experience in sixth, seventh, and eighth grade students at Evangel Christian Academy." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Black, Michael Thomas. "The theology of the corporation : sources and history of the corporate relation in Christian tradition." Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:552b2250-f462-490c-8156-29cf430431af.
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This essay presents evidence that the institution of the corporation has its origins and its main developmental 'epochs' in Judaeo-Christian theology. The notion of the nahala as the institutional symbol of the Covenant between YHWH and Israel is a primal example of the corporate relationship in its creation of an identity independent of its members, its demand for radical accountability on the part of its members, and in its provision of immunity for those who act in its name. On the basis of the same Covenant, St. Paul transforms an ancillary aspect of Roman Law, the peculium, into the central relationship of the Christian world through its implicit use as the institutional background to the concept of the Body of Christ. The exceptional nature of this relationship allows the medieval Franciscans and the papal curia to create what had been lacking in Roman Law, an institution which can own property but which cannot be owned. This relationship is subsequently theorized as the Eternal Covenant by Reformed theologians and successfully tested in one of the greatest theological/social experiments ever recorded, the 17th century settlement of North America. The alternative 'secular' explanation of the corporation provided by 19th century legal philosophy relies implicitly on the theological foundations of the corporation and remains incoherent without these foundations. The theological history of the corporation was recovered in the findings of 20th century social scientists, who also identified corporate finance as the central corporate activity in line with its Levitical origins. Although the law of the corporation is secular, the way in which this law was made a central component of modern life is theological. Without a recovery of this theological context, the corporation is likely to continue as a serious social problem in need of severe constraint.
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Franklin, N. V. P. "Prolegomena to the study of Rudolph Steiner's Christian teachings with respect to the Masonic tradition." Thesis, Cardiff University, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.293044.
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Ansdell, Douglas B. A. "A Christian America : Lyman Beecher and Theodore Dwight Weld : two perspectives on this Evangelical tradition." Thesis, University of Edinburgh, 1986. http://hdl.handle.net/1842/18343.
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This thesis will concentrate primarily on American Evangelicalism in the third and fourth decades of the 19th. Century. More specifically, it will deal with those in the North who were sympathetic to, and actively involved in the work of the 'Second Great Awakening'. Of this group of Evangelicals, this work will be concerned with their aspirations and endeavours to christianise the American nation. Often overlooked with regard to this subject is the extent to which their interpretation of history provoked and influenced this concept of a 'Christian America'. In dealing with this question it will be argued that a Protestant interpretation of past historical events made an immense and invaluable contribution to this concept. A chronological survey of the central themes as they are found in different periods of American history will form an important part of this enquiry. This will demonstrate that hopes for a 'Christian America' have been variously expressed, and yet at every stage have been influenced by the perspective provided by a Protestant interpretation of history. The Evangelicals of the 'Second Great Awakening' held many things in common, yet even within this group significant differences existed. In this thesis attention will be directed to two distinct groups which can be distinguished by the varying extent to which past Protestant history and tradition defined their approach to the concept of a 'Christian America'. The two groups will be labelled 'Traditionalists' and 'Non- Traditionalists', and will represent different perspectives with regard to the task of christianising the American nation. Lyman Beecher and Theodore Dwight Weld will represent the two perspectives which will be discussed, and which provide essential categories within which both men can be better understood.
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Waters, Tommi Karin. "Violence for a Peaceful End: Rhetorical Violence, Fundamentalist Eschatology, and the Interpretive Tradition of Revelation." TopSCHOLAR®, 2015. http://digitalcommons.wku.edu/theses/1500.
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With the rise of extremist fundamentalist groups, such as ISIS, it is important to note similar happenings in other traditions. This thesis traces the interpretive tradition of the Book of Revelation, from its composition in 90 C.E. through the dispensationalist usage of it by John Nelson Darby in the 19th century, and how its modern use by American Christian fundamentalist groups leads to rhetorical violence, including feelings of marginalization and societal targeting, and creation of insider/outsider dynamics with those outside the tradition. While rhetorical violence—language and behaviors that harm others and that occur so regularly that they often become routinized and habitual—does not directly involve killing and enacting of physical violence, it can lead to it. This thesis concludes that the instances of rhetorical violence occurring in mainstream American Christian fundamentalism, such as in Tim LaHaye and Jerry Jenkins’ Left Behind series and the author’s ethnographic case study of a church in Bowling Green, Kentucky, are problematic because of the possibility for physical violence.
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Moen, Johannes. "Bebopfraser i nutid : Ett möte mellan tradition och innovation." Thesis, Luleå tekniska universitet, Institutionen för konst, kommunikation och lärande, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:ltu:diva-74126.
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Sammanfattning Att vara jazzmusiker kan betyda så oerhört många olika saker, och själva ordet jazzväcker på många sätt fler frågor än svar. Jazz som framförs idag är en såpass bred musikform att den är nästan omöjlig att definiera. Diskussioner uppstår kring nästan alla antaganden när någon försöker beskriva jazz och dess utveckling, och inte minst när man gör det i textform. Viljan att definiera musik och kultur är naturlig för många människor. Det är ett sätt att definiera sig själv och varandra som musiker, konstnär och människa, och ett sätt att bygga sin identitet och sitt sammanhang. Sedan jazzen institutionaliserades har äldre jazz på många sätt satts på en piedestal som jag ibland är orolig för ska hämma dess utveckling. Jag har under lång tid strävat efter att utvecklas inom jazzens mer traditionella område, och jag har ibland ställt mig frågan om jag verkligen är jazzmusiker, jag som till exempel inte kan improvisera till Charlie Parkers Donna Leepå ett övertygande sätt. Detta arbete kretsar kring fraser. Precis som vårat talspråk så består musik och inte minst bebop av små komponenter, fraser, som tillslut bygger upp ett språk vare sig det heter svenska eller bebop. Genom att få en djupare förståelse för hur fraserna kan omformas vill jag pröva en hypotes om att bebop är en central musikform inom jazzgenren.Jag har valt ut femton fraser från bebopen som jag bearbetat för att spelas i ett modernare sammanhang, Christian Scotts musik från 2015. Av den processen för jag sedan en diskussion kring hur mina fraser relaterar till Scotts musik, och om varför vi kallar både ny musik och bebop för jazz. Med de material jag arbetat med har jag inte kunnat se att vi kallar båda stilarna för jazz på grund av musiken i sig, utan att detta snarare har sociala anledningar. Av arbetet har jag även funnit tydliga verktyg till att omforma fraser, och i arbetet delar jag med mig av de lärdomar jag dragit längs vägen.
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Carter, Marian. "A preferential option for children : the creation of a theology of childhood within the Christian tradition." Thesis, University of Exeter, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.413301.
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Ayuba, Yusuf Larry Sanda. "The impact of Knunu ('tradition') on Christian conversion : a case study of the Gbagyi of Nigeria." Thesis, University of Liverpool, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.722144.
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Hope, Anne-Maree, and n/a. "The Legitimacy and Suitability of the Sabbath as a Symbol of the Eschatological Age." Griffith University. School of Theology, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070314.151801.
Full textAbstract:
This thesis demonstrates both the legitimacy and the suitability of the sabbath as a symbol of the eschatological age. Chapter one introduces the topic and hermeneutic of this thesis. In particular, it approaches the text in its final form, and with a background of postmodern influence. An overview of the sabbath in Jewish and Christian tradition in chapter two shows that the history of these traditions contains numerous concepts of the sabbath and how it is to be observed. A similar diversity of opinion is also found among contemporary scholars as to the origin and nature of the sabbath in the Hebrew Scriptures and in ancient Israel. Chapter three compares and contrasts the sabbath with other holy festivals. While the sabbath shares with these festivals the connection with the number seven, the proscription against work and even the title 'sabbath', it is unique in that it is connected with the attributes of blessedness, rest and holiness, and is presented as a memorial of creation and as a sign of the covenant between God and Israel. The connection with the concept of 'remembrance' is also confined to the sabbath and to the passover alone. Chapter four makes a more detailed examination of the sabbath passages in the Hebrew Scriptures, paying special attention to the topics of scholarly debate concerning the sabbath that were identified in chapter two. From these Scriptures, the sabbath may be legitimately interpreted as both a day of rest and a day of worship. The sabbath is also primarily presented as a Mosaic institution rather than a creation institution, and the Hebrew Scriptures contain no reference to its observance by foreigners outside of Yahweh worship in Israel. Nor is there any explicit indication that sabbath was a monthly institution, or that it had relatively little prominence during this time. An examination of the seventh-year festivals and the jubilee supports this understanding of the seventh-day sabbath. The concept of the eschatological age as a state of eternal sabbath also contains within it the implicit concept of holiness as a universal state. Chapter five investigates the legitimacy of viewing holiness in the Hebrew Scriptures as both perpetual and universal. While the Hebrew Scriptures contain mixed attitudes to the foreign nations, it does envision them as sharing in Israelite's salvation; and thus anticipates a state of universal holiness. Using the results of chapters two to five to demonstrate the legitimacy of this thesis' concept of the sabbath, the legitimacy of using this concept of the sabbath as a symbol of the eschatological age is also demonstrated. Drawing heavily on Gowan's work Eschatology in the Old Testament, chapter six identifies the primary themes of the eschatological age to be the end of sin, the presence of God, spiritual transformation, social transformation and the transformation of nature. It then examines how these themes are also found in connection with the sabbath, and shows that the nature of the sabbath is in many respects similar to the nature of the eschatological age. This makes the sabbath an especially suitable symbol of this eschatological age. Chapter seven explores what attributes of the sabbath may have made it an especially suitable symbol of the eschatological age in later Jewish and Christian traditions. In doing so, part one focuses on those unique attributes of the sabbath that were identified in chapter three; holiness, blessedness, rest, remembrance, creation and a covenant symbol. These attributes are then used to develop the sabbath as a symbol of creation and recreation. Part two then examines how Christian tradition developed new layers meaning for this symbol. In conclusion, chapter eight notes that the use of one or more of these attributes has been a frequent aspect of interpretations of the sabbath and eschatology. It is this thesis' presentation of all of these attributes together, however, as well as its identification of the uniqueness of these attributes to the sabbath, which demonstrates so strongly the suitability of the sabbath as a symbol of the eschatological age.
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Hope, Anne-Maree. "The Legitimacy and Suitability of the Sabbath as a Symbol of the Eschatological Age." Thesis, Griffith University, 2005. http://hdl.handle.net/10072/365287.
Full textAbstract:
This thesis demonstrates both the legitimacy and the suitability of the sabbath as a symbol of the eschatological age. Chapter one introduces the topic and hermeneutic of this thesis. In particular, it approaches the text in its final form, and with a background of postmodern influence. An overview of the sabbath in Jewish and Christian tradition in chapter two shows that the history of these traditions contains numerous concepts of the sabbath and how it is to be observed. A similar diversity of opinion is also found among contemporary scholars as to the origin and nature of the sabbath in the Hebrew Scriptures and in ancient Israel. Chapter three compares and contrasts the sabbath with other holy festivals. While the sabbath shares with these festivals the connection with the number seven, the proscription against work and even the title 'sabbath', it is unique in that it is connected with the attributes of blessedness, rest and holiness, and is presented as a memorial of creation and as a sign of the covenant between God and Israel. The connection with the concept of 'remembrance' is also confined to the sabbath and to the passover alone. Chapter four makes a more detailed examination of the sabbath passages in the Hebrew Scriptures, paying special attention to the topics of scholarly debate concerning the sabbath that were identified in chapter two. From these Scriptures, the sabbath may be legitimately interpreted as both a day of rest and a day of worship. The sabbath is also primarily presented as a Mosaic institution rather than a creation institution, and the Hebrew Scriptures contain no reference to its observance by foreigners outside of Yahweh worship in Israel. Nor is there any explicit indication that sabbath was a monthly institution, or that it had relatively little prominence during this time. An examination of the seventh-year festivals and the jubilee supports this understanding of the seventh-day sabbath. The concept of the eschatological age as a state of eternal sabbath also contains within it the implicit concept of holiness as a universal state. Chapter five investigates the legitimacy of viewing holiness in the Hebrew Scriptures as both perpetual and universal. While the Hebrew Scriptures contain mixed attitudes to the foreign nations, it does envision them as sharing in Israelite's salvation; and thus anticipates a state of universal holiness. Using the results of chapters two to five to demonstrate the legitimacy of this thesis' concept of the sabbath, the legitimacy of using this concept of the sabbath as a symbol of the eschatological age is also demonstrated. Drawing heavily on Gowan's work Eschatology in the Old Testament, chapter six identifies the primary themes of the eschatological age to be the end of sin, the presence of God, spiritual transformation, social transformation and the transformation of nature. It then examines how these themes are also found in connection with the sabbath, and shows that the nature of the sabbath is in many respects similar to the nature of the eschatological age. This makes the sabbath an especially suitable symbol of this eschatological age. Chapter seven explores what attributes of the sabbath may have made it an especially suitable symbol of the eschatological age in later Jewish and Christian traditions. In doing so, part one focuses on those unique attributes of the sabbath that were identified in chapter three; holiness, blessedness, rest, remembrance, creation and a covenant symbol. These attributes are then used to develop the sabbath as a symbol of creation and recreation. Part two then examines how Christian tradition developed new layers meaning for this symbol. In conclusion, chapter eight notes that the use of one or more of these attributes has been a frequent aspect of interpretations of the sabbath and eschatology. It is this thesis' presentation of all of these attributes together, however, as well as its identification of the uniqueness of these attributes to the sabbath, which demonstrates so strongly the suitability of the sabbath as a symbol of the eschatological age.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Theology
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Cobb, Richard. "The failure of the Murch-Witty unity movement in the Stone-Campbell tradition, 1937-1947 was the church in the way? /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Wheeler, Geraldine Jean, and res cand@acu edu au. "Visual Art, the Artist and Worship in the Reformed Tradition: a Theological study." Australian Catholic University. School of Arts and Science, 2003. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp41.29082005.
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The Reformed tradition, following Zwingli and especially Calvin, excluded images from the churches. Calvin rejected the sacred images of his day as idolatrous on the grounds that they were treated as making God present, that the necessary distinction between God and God’s material creation was not maintained, and because an image, which rightly was to be mimetic of visible reality, could not truthfully depict God. Calvin approved the Renaissance notion of visual art as mimetic and he understood that artists’ abilities were gifts of God and were to be used rightly. He also had a very keenly developed visual aesthetic sense in relation to nature as the “mirror” of God’s glory. However, the strong human tendency towards idolatry before images, he believed, meant that it was not expedient to place any pictures in the churches. Reinterpretation of key biblical passages, particularly the first and second commandments (Calvin’s numbering), together with changes in the understanding of what constitutes visual art, of the relationships between words and visual images, and of the processes of interpretation and reception not only of texts but of all perceived reality, lead to a re-thinking of the issues. The biblical narrative with its theological insights can be interpreted into a visual language and used by the church as complementary to, but never replacing, biblical preaching and teaching in words. Attention to the visual aesthetic dimensions of the worship space is important to allow for this space to function as an invitation and call to worship. Its form, colour, light and adorning may give aesthetic delight, which leads to praise and thanksgiving, or it may provoke other response which helps people prepare to offer worship to God. The world and its people depicted in visual art/image may inform the praying of the church and the visual representation of the church (the saints) may provide congregations with an awareness of the breadth of the church at worship in heaven and on earth. In the present diversity of views about visual art and the work of the artist there is freedom for the artist to re-think the question of vocation and artists may find new opportunities for understanding and exercising their vocation not only in secular art establishments and the community but also in relation to the worship of the church.
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Flahault, François. "Fictions et spéculation sur les contes de tradition orale et les contes d'Andersen." Paris 7, 1985. http://www.theses.fr/1985PA070049.
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Moon, Joshua. "Restitutio ad integrum : an 'Augustinian' reading of Jeremiah 31:31-34 in dialogue with the Christian tradition." Thesis, St Andrews, 2008. http://hdl.handle.net/10023/419.
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