Dissertations / Theses on the topic 'Grief – Religious aspects – Judaism'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 47 dissertations / theses for your research on the topic 'Grief – Religious aspects – Judaism.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
Shahbaz, Amy Renee. "Spiritual experience: The relationship with the grief process." CSUSB ScholarWorks, 2002. https://scholarworks.lib.csusb.edu/etd-project/2118.
Full textLiebman, Tobi. "The Jewish exegetical history of Deuteronomy 22:5 : required gender separation or prohibited cross-dressing?" Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79786.
Full textMcRobert, Laurie. "Emil L. Fackenheim, from philosophy to prophetic theology." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=76905.
Full textCheung, Man-ling, and 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.
Full textWeiser, Deborah. "Fire and the Sabbath : a look at Exodus 35:3 and the Jewish exegetical history of the biblical prohibition against using fire on the Sabbath day." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29526.
Full textBrown, Robert Bruce. "Holy war as an instrument of theocratic and social ideology in Judaic, Christian, and Islamic history." CSUSB ScholarWorks, 1997. https://scholarworks.lib.csusb.edu/etd-project/1428.
Full textFlannagan, Matthew, and n/a. "Is historic Christian opposition to feticide intellectually defensible in the 21st century?" University of Otago. Department of Theology and Religious Studies, 2006. http://adt.otago.ac.nz./public/adt-NZDU20070208.095157.
Full textPaul, Eddie. "Shibboleth into silence : a commentary on presence in the Hebrew Bible." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61113.
Full textIt is the intention of this work to suggest how in certain textual passages, this paradox is defined and structured according to a literary dichotomy of language and silence. After the exile, biblical characters proclaim their presence before God by uttering a password ("Here I am") which is, in effect, an existential utterance of dialogic reconstruction. Through various literary devices, I hope to show how this "vertical" dialogue is re-established by Adam and Eve's progeny, and how the biblical narrator(s) uses language to show silence as a "phenomenon" of the word.
Sasson, Vanessa Rebecca. "Compassion in The Tibetan Book of the Dead and the Tractate Mourning : a comparative study." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21263.
Full textGaudin, Gary A. "Hope becomes command : Emil L. Fackenheim's "destructive recovery" of hope in post-Shoa Jewish theology and its implications for Jewish-Christian dialogue." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82878.
Full textGill, Rodney W. "A History of Overcoming: Nietzsche on the Moral Antecedents and Successors of Modern Liberalism." Thesis, University of North Texas, 2016. https://digital.library.unt.edu/ark:/67531/metadc955072/.
Full textMassart, Mordechai Ben. "A Rabbi in the Progressive Era: Rabbi Stephen S. Wise, Ph.D. and the Rise of Social Jewish Progressivism in Portland, Or, 1900-1906." PDXScholar, 2010. https://pdxscholar.library.pdx.edu/open_access_etds/729.
Full textSchmidt, Brian B. "Israel's beneficent dead : the origin and character of Israelite ancestor cults and necromancy." Thesis, University of Oxford, 1992. http://ora.ox.ac.uk/objects/uuid:ee87abe0-ad6f-406f-8011-0f2dbfe5bd04.
Full textPyle, Rhonda. "Bad Blood: Impurity and Danger in the Early Modern Spanish Mentality." Thesis, University of North Texas, 2010. https://digital.library.unt.edu/ark:/67531/metadc30504/.
Full textVanderhaeghen, Léopold. "Des autels de Noé et d'Abraham au temple hiramique: la quête maçonnique du héros civilisateur dans les traditions juive et chrétienne." Doctoral thesis, Universite Libre de Bruxelles, 2009. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210321.
Full textPourquoi ce succès ?Quels ont été les fondements sur lesquels la franc-maçonnerie a édifié sa réussite ?
La thèse identifie, sans tenir compte d’un ordre de valeur, une série de bases structurelles :l'investissement symbolique dans le temple ainsi que dans la pierre, la valorisation du secret, l'importance donnée à un système sacrificiel permettant de passer d'un état de nature à un état de culture, la création d’un espace sacré, la mise en place d’une classe « sacerdotale », l’invention d’un héros civilisateur.
Notre hypothèse de départ a été que ces causes de réussite, c’est d’abord dans la Bible qu’il convenait de les rechercher. Néanmoins, il ne fallait pas davantage perdre de vue que cette création est aussi le fruit d’une époque,l’Angleterre s’inscrivant dans le continuum de la Renaissance, le temps des découvertes ou des redécouvertes, le temps aussi d’une acceptation de l’autre dans sa différence. Ce siècle étant évidemment enfant des siècles précédents, s’intéresser aux maçons et donc également au travail, à l’architecture, devait tout naturellement nous amener à ne pas négliger les associations opératives du Moyen Age ou du début des Temps Modernes.
Enfin, ce travail de recherche montre que la pierre d’angle de tout le système maçonnique semble bien être l’invention du mythe d’Hiram avec lequel la franc-maçonnerie peut définitivement rassembler en un tout cohérent des éléments qu’elle avait glanés, épars, dans les récits vétéro et néo-testamentaires.
Doctorat en Philosophie
info:eu-repo/semantics/nonPublished
Mathis, Larry DeWain. "Creating a Lay Ministry Team to Care for Those Who Are Grieving at Southside Church of Christ, Dresden, Tennessee." The Southern Baptist Theological Seminary, 1998. http://hdl.handle.net/10392/5293.
Full textVan, Velden Wouter De Wet. "'n Pastorale groeimodel vir die ontwikkeling van spiritualiteit tydens rousmart." Thesis, Stellenbosch : Stellenbosch University, 1996. http://hdl.handle.net/10019.1/55195.
Full textENGLISH ABSTRACT: Grief pastorate often has the shortcoming where the ministry strategy focuses more on short term involvement than a long term accompaniment. The minister's involvement necessarily focuses on the crisis around the initial shock phase. The duration of the grief process is hardly predictable. The pastor must therefore follow a long term approach. This long term approach must set about in earnest with the interdependence of the grief process on the one hand and on the other hand a growth process. Such an approach can be characterised as a pastoral growth model where Clinebell's growth model is used as the basis. The aim of this pastoral growth model is the development of spirituality. Spirituality is understood as the total human life in communion with God and that includes the following aspects: Identity, intimacy, sinfulness, lordship, mortality, holiness and commitment. Through the holistic character of spirituality the mourner is addressed in totality- in his or her total humanness. This eliminates the danger where the pastorate is guilty, on the one hand of emphasis of the spiritual aspect, on the other hand the human aspect of man. A pastoral growth model for the development of spirituality during grief is a comprehensive, well-grounded pastoral model which could be made use of successfully during grief pastorate.
AFRIKAANSE OPSOMMING: Rousmartpastoraat het dikwels die tekortkoming dat die bedieningstrategie meer op korttemyn betrokkenheid ingestel is as op 'n langtermyn begeleidingsproses. Die predikant se betrokkenheid fokus hoofsaaklik op die krisis random die aanvanklike skokfase. Die duur van die rouproses is moeilik voorspelbaar. Die pastor moet daarom 'n langtermyn benadering volg. Hierdie langtermyn benadering moet erns maak met die interafhanklikheid van enersyds die rouproses en andersyds 'n groeiproses. So 'n benadering kan tipeer word as 'n pastorale groeimodel waar Clinebell se groeimodel as basis gebruik word. Die doelstelling van hierdie pastorale groeimodel is die ontwikkeling van spiritualiteit. Spiritualiteit word verstaan as die totale menslike lewe in gemeenskap met God en dit sluit die volgende aspekte in: ldentiteit, intimiteit, sondigheid, heerskappy, sterflikheid, heiligheid en verbondenheid. Vanweë die holistiese karakter van spiritualiteit word die treurende in geheel aangespreek- in sy of haar totale menswees. Dit skakel die gevaar uit dat die pastoraat skuldig kan wees aan ‘n beklemtoning van enersyds die geestelike aspek of andersyds die menslike aspek van die mens. 'n Pastorale groeimodel vir die ontwikkeling van spiritualiteit tydens rousmart is 'n omvattende, begronde pastorale model wat met groot vrug gebruik kan word tydens rousmartpastoraat.
Louw-Kritzinger, Ellie Maria. "Eskatologiese/apokaliptiese oorlog tussen goed en kwaad in die Zoroastrisme, die Judaismse (Qumran) en 'n vroeg-Christelike geskrif (Die apokalips)." Thesis, Stellenbosch : University of Stellenbosch, 2008. http://hdl.handle.net/10019.1/1474.
Full textSince time immemorial and throughout the centuries up to the present, the struggle between Good and Evil has played a cardinal role in the “cultural web” of mankind. In the various religions, this dimension of life is linked to the theological issue of human suffering and need in the light of Divine Omnipotence and Grace. Some of the earliest prophets/compilers/authors expressed their own perspectives on this ongoing conflict and burning question. This comparative research stems from a statement by the well-known Iranologist, Mary Boyce. She described the origin of the Christian faith as a new religion that developed out of Judaism, enriched by contact with the old Persian religion, Zoroastrianism. Other researchers also described various aspects of the dualism, eschatology, angelology and demonology, as well as the cosmogony and purity laws, as “obvious” similarities. However, researchers have not yet reached consensus on the possible influence exercised by Zoroastrianism on Judaism and the early Christian writings. The aim of the study is to make a contribution to the ongoing debate from another perspective. Writings from the religions are juxtaposed in full, and analysed and compared according to the war theme and components arising from the writings themselves. A holistic approach offers a more structured starting -point for further research rather to opposing aspects randomly from a large variety of texts. The holistic approach draws attention to similarities as well as differences. Keywords out of each analysis of a component have been placed in a framework to present the summarising comparison more compactly. Historical and literary contexts play an important role in a comparative study. The writings of the three religions originated in four major eras: the Bronze Age/the Sasanian Period, the Hellenistic Era and the Roman Era. The characteristic dualism of Zoroastrianism is limited to the eschatological/apocalyptic war as it is found in the Gathas of Zarathustra. References are also made to the “later” apocalyptic writing, the Bahman Yasht. The most relevant writing in the Judaism (Qumran) is the War Scroll. Richard Bauckham has described Revelations as the “Christian War Scroll”. The analysis of the various aspects shows that core principles in the religions underlie the war themes. Some of the proper names contain defining elements in the determination of dualism and monotheism. Planning and weapons are main components in the strategy of the war - the “revelation” of the modus operandi. The eschatology is caught up in the ultimate end of the war. In the final chapter, the main corresponding elements are placed on a “scale” and “weighed”. Although no further “lexical links” – the weight-bearing criteria of García Martínez – have been found in this study, the amount of corresponding aspects in merely one text per religion is significant. Differences and unique imagery/symbolism put each writing in its own time-slot and framework.
Clark, Ernest P. "Enslaved under the elements of the cosmos." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/13123.
Full textCohen, Daniel. "Le jour de repos, depuis les origines jusqu'au Concile de Nicée." Doctoral thesis, Universite Libre de Bruxelles, 2010. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210164.
Full textDoctorat en Philosophie
info:eu-repo/semantics/nonPublished
Fachhai, Laiu. "The promise of land in the Old Testament : a theological-ethical study of its nature, conditions, and purpose." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52558.
Full textENGLISH ABSTRACT: This research is a study of the promise of land in the Old Testament. Special emphasis is given to what theological-ethical implications the nature, conditions, and purpose of the promise of land entail - what it meant to the Israelites and what it means to us today. The scope of this thesis is the Old Testament in its final form (here the 39 books of the Protestant Bible). However, the study is mainly based on the narratives and prophetic literature, as the promise of land is mostly found in these texts. A careful study of the natures of the four land covenant texts of Genesis 15 and 17 (Abrahamic covenant), Exodus 19-24 (Sinaitic covenant; cf. Dt 5:6-18; 12-16),2 Samuel 7:5-29 (Davidic covenant), and Jeremiah 31:31-34 (new covenant) will show that Yahweh's promise (gift) of land to Abraham and his descendants (the Israelites) in the Old Testament is conditional. Possession and continual possession of the promised land will depend on the Israelites' observance of the stipulations of the land covenants. In order to possess and continually possess the land, the Israelites must worship Yahweh exclusively, live a holy life, pursue righteous and justice, share the land equally among themselves, and care for the land according to the will of the giver. Failure to observe these stipulations will result in losing the land (exile). Israel failed and was exiled. But that was not the end. The promise of land is also the promise of restoration (to the land) if the Israelites return to the Lord. Return, they did, and were restored to the promised land. All these conditions apply (some of them analogously orland metaphorically) to us today as we live on this planet earth, God's creation-gift. The purpose of the promise of land is for blessing - both material blessing of wellbeing and spiritual blessing of knowing and worshipping Yahweh God. This blessing is for both the Israelites and the whole world. By promising a land to the Israelites, God wants to use the promised land and its people as a standard measure for other lands and nations. In this way, the promise of land is not so much a privilege as it is a responsibility. On the one hand, the promise of land gives the Israelites, for that matter, other peoples as well, a spatial-ethnical identity, which entails the need to respect every people's ethnic identity and their "God-given" land. On the other, the promised land is not exclusively for the Israelites, it is a place where other peoples (aliens) may also live (Eze 47:21- 23). This inevitably challenges us to strive towards a peaceful coexistence and sharing of resources including land regardless of color, creed, and language. The promised land, for that matter, the whole earth, is God's collective gift to the whole humanity. Therefore every human has a right to the land. The earth, God's creation-gift, if shared and managed according to the will of the giver, is enough to provide a home to everyone and meet his or her needs.
AFRIKAANSE OPSOMMING: Hierdie navorsing bestudeer die landbelofte in die Ou Testament. Spesiale klem word gele op die teologies-etiese implikasies ten opsigte van die aard, voorwaardes en doel van die belofte - en die betekenenis daarvan vir die Israeliete en vir ons vandag. Die bestek van hierdie tesis is die finale vorm van die Ou Testament (hier die 39 boeke van die Protestantse Bybel), maar die fokus val op die verhalende en profetiese literatuur, waarin die landsbelofte meeste aangetref word. Noukeurige analise van die aard van die vier land-verbond tekste van Genesis 15 en 17 (Abraham-verbond), Eksodus 19-24 (Sinai-verbond; vgl. Deut 5:6-18; 12-16),2 Samuel 7:5-29 (Dawid-verbond), en Jeremia 31 :31-34 (nuwe verbond) toon dat Jahwe se belofte (gawe) van land aan Abraham en sy nakomelinge (die Israeliete) in die Ou Testament voorwaardelik is. Die huidige en toekomstige besit van die beloofde land vereis dat die Israeliete die voorskrifte van die landverbond nakom. Om die land te kan eien en die eienaarskap daarvan voort te sit, moet die Israeliete Jahwe uitsluitlik aanbid, 'n gewyde lewe voer, reg en geregtigheid nastreef, die land eweredig met mekaar dee! en omsien daama ooreenkomstig die wil van die gewer. Om te faal in die nakom van hierdie opdragte sal veroorsaak dat die land weerhou word (eksiel). Israel het misluk, en is in ballingskap gevoer. Dit was egter nie die finale woord nie. Die belofte van land impliseer ook die belofte van herstel (restorasie van die land) indien die Israeliete hulle tot die Here sou terugkeer. Dit het hulle gedoen, en die beloofde land is aan hulle terugbesorg. Hierdie voorskrifte geld ook vandag vir ons (sommige weI analogies en/of metafories) waar ons die planeet aarde, God se skeppingsgawe, bewoon. Die doel van die landsbelofte is seen, beide as materiele welvaart en geestelike seen in die ken en aanbied van Jahwe God. Hierdie seen geld vir die Israeliete soos ook vir die ganse wereld. Deur land te beloof aan die Israeliete, bepaal God dat dit gebruik moet kan word vir alle inwoners as 'n standaardmaatstaf ook vir ander lande en nasies. Op die manier is die beloofde land nie slegs 'n voorreg nie maar ook 'n verantwoordelikheid. Enersyds bied die beloofde land aan die Israeliete, soos ook vir ander mense, 'n ruimtelike etniese identiteit, wat meebring dat alle etniese identiteite en hulle "Godgegewe" grond respek verdien. Andersyds geld die landsbelofte nie uitsluitlik vir die Israeliete nie, dit is 'n ruimte waar ook ander mense (vreemdelinge) mag woon (Eze 47:21-23). Dit stel onvermydelik aan ons 'n uitdaging tot vreedsame naasbestaan en verdeling van hulpbronne insluitend grond, benewens verskille in kleur, godsdiens en taal. Die beloofde land, trouens die hele aarde, is God se kollektiewe gawe aan die hele mensdom. Daarom is elke persoon geregtig op land. Die aarde, God se skeppings gawe, is toereikend om vir elkeen 'n tuiste te verskaf en aan sy of haar behoeftes te voldoen, mits dit gedeel en bestuur word volgens die wil van die gewer.
"「延續性聯繫」(continuing bonds)的實踐神學與牧養喪親者." 2009. http://library.cuhk.edu.hk/record=b5896556.
Full text"2009年5月".
"2009 nian 5 yue".
Thesis (M.Phil.)--Chinese University of Hong Kong, 2009.
Includes bibliographical references (leaves 48-54).
Abstracts in Chinese and English.
Guan Huizhen.
摘要
Chapter 第一章: --- 簡介及論文目的 --- p.1
Chapter 1.1 --- 引言 --- p.1
Chapter 1.2 --- 哀傷輔導的簡介 --- p.2
Chapter 1.3 --- 論文目的、方法論及結構 --- p.3
Chapter 第二章: --- 探討哀傷過程 --- p.4
Chapter 2.1 --- 引言 --- p.4
Chapter 2.2 --- 哀傷的徵狀 --- p.4
Chapter 2.3 --- 哀傷過程(Grief Process) 的討論 --- p.6
Chapter 2.4 --- 哀傷輔導方向的轉變 --- p.14
Chapter 2.5 --- 小結 --- p.16
Chapter 第三章: --- 文獻分析:哀傷輔導´ؤ´ؤ「釋放」(letting go) 與「延續性聯繫 (Continuing Bonds ) 的轉變及趨勢 --- p.17
Chapter 3.1 --- 引言 --- p.17
Chapter 3.2 1 --- 「釋放」及「延續性聯繫」的哀傷輔導的討論 --- p.17
Chapter 3.2.1 --- 「釋放」對「延續性聯繫」的批評 --- p.17
Chapter 3.2.2 --- 「釋放」的哀傷輔導理論與經驗硏究的差距 --- p.20
Chapter 3.2.3 --- 學者們的哀傷輔導理論之「釋放」部分的修改 --- p.21
Chapter 3.2.4 --- 延續性聯繋(Continuing Bonds ) 的硏究 --- p.23
Chapter 3.3 --- 小結 --- p.26
Chapter 第四章: --- 「延繫」在基督敎羣體中的實踐 --- p.27
Chapter 4.1 --- 引言 --- p.27
Chapter 4.2 --- 在基督敎羣體中發揮「延繫」 --- p.28
Chapter 4.2.1 --- 追憶及盼望中的「延繫」 --- p.28
Chapter 4.2.2 --- 在「聖徒相通」下與死者「延繫」 --- p.32
Chapter 4.2.3 --- 以「上帝的宣敎」(missio Dei)及「被上帝差遣者」的身分 與死者「延繫」 --- p.37
Chapter 4.3 --- 小結 --- p.42
Chapter 第五章: --- 總結 --- p.44
參考書目 --- p.48
Kekana, Madimetja Joel. "A comparison between the Pauline and synoptic perspectives on marriage and divorce." Thesis, 2012. http://hdl.handle.net/10210/6688.
Full textMarriage is neither a Jewish nor a Christian invention. Both religions have one thing in common: their origin is traced back to the God of the Bible, who is also the Creator of the universe. While Christianity does not hesitate to trace its origins to Judaism, Judaism perceives it as a perversion of its heritage. Christian ethics have a rich Jewish background. Actually, the very founders of Christianity were Jewish. Jesus and Paul were, first and foremost, Jews. The former was neither a Christian nor did he intend to start a new religion apart from the Jewish faith. He only perceived himself as a Jewish revivalist, and the long-awaited Messiah. The latter was a Jew who got converted to Christianity. The first four books of the New Testament are an attempt, by both eyewitnesses and their disciples, to present a record of the words and deeds of the historical Jesus. Paul interprets the God's plans of salvation as fulfilled in the Jesus of Nazareth. This research paper attempts to compare the teachings of both Paul and Jesus on marriage and divorce. Christian marriage is a marriage in which both partners are Christian believers. Jesus' teaching is generally addressed to a homogenous JeWish Christian community, with few excerptions in the Markan and Lukan versions. In view of Christian marriages, the Law of Christ seems to be binding upon both partners. A problem arose when the Gospel crossed the borders of Palestine into the Gentile lands. Paul became the instrument used by God to put the universality of the Gospel into practice. The issue of mixed marriages comes into place in the Pauline community. In such unions, the Law of Christ would be binding on only one partner, namely, the believer. The apostle finds himself now faced with a real life situation in which there is no direct command of the Lord. His churches looked up to him for answers. Like marriage, divorce is neither Christian nor non-Christian, although many scholars would have us think in terms of their being Christian or non-Christian. Between what is ethically right and wrong, is the twighlight zone of the acceptable or the unacceptable. For the Jew, divorce was custom. The Gentile world also had its own rules governing marriages, which were no better than those held by Jews. Jesus (the synoptics) quotes no code of law for or against the practice of divorce. He bases his argument on the natural order of things - that is, God's original plan at creation. Marriage may be perceived as a pre-fall divine institution, and divorce a post-fall divine concession. In speaking about marriage, Jesus speaks in terms of principles: marriage was meant to be a permanent bond. Man's sinfulness necessitated a compromise on the part of God: to allow for divorce. We propose that the synoptics speak about the ideal. The state of affairs which Jesus propagates is not practical, and cannot be fully realised in the present age of fallen man. Conversely, Paul deals with the practical - the realistic as opposed to the ideal. His teaching reflects the problems of applications in a rather heterogeneous context. The whole law of God reflects the relativised will of God. In Christianity, Jesus seems to be the first person to relativise the very Law of God. In order for us to fully comprehend the perfect will of God, we need to look beyond the code of law, to that state of absolute perfection. The state which man cannot attain in this present life, where sin and the devil are still at large. This seems to have been the approach applied by Jesus in answering questions on marriage and divorce. In the whole record of Jesus' ministry, nowhere was a called to resolve a real marital problem. We thus propose that What Jesus he gives is only a theoretical framework which requires further analysis before it can be applied to real life situations. We also propose both Jewish and Gentile ethical principles need to be readjusted and reinterpreted before they can be adopted into Christianity. The socio-historical context of both the writer and readers will play an important role in our quest for the link between the Pauline and synoptic perspectives on marriage and divorce. The gulf between the ideal and the real seems to be as wide as one between justice and mercy. The following questions raise some of the major concerns in this research: Are there any links between Paul and Jesus (synoptics) on marriage and divorce? If Jesus speaks about the ideal in his absolutist attitude, is there any link between the ideal and the real; between principle and practice?
"Biblical understanding of lament and the Jewish suffering in the holocaust." Chinese University of Hong Kong, 1988. http://library.cuhk.edu.hk/record=b5885920.
Full textKratz, Lauren Jane. "CONNECTING WITH THE HEART OF GOD IN GRIEF: EMPLOYING NARRATIVE IN CHRISTIAN BEREAVEMENT CARE." Thesis, 2018. http://hdl.handle.net/10392/5471.
Full textSmith, 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.
Full textThesis (PhD (Practical Theology))--University of Pretoria, 2006.
Practical Theology
unrestricted
Sawyer, Jacob Scott. "Grieving Without God: Comparing Posttraumatic Growth, Complicated Grief, and Psychological Distress in Believers and Atheists During Bereavement." Thesis, 2017. https://doi.org/10.7916/D8280M19.
Full textLewis, Desireè Fronya. "The Arab-Israeli conflict : a religious investigation." Diss., 1992. http://hdl.handle.net/10500/17210.
Full textReligious Studies and Arabic
M.A. (Religious Studies)
Mahla, Daniel. "Orthodoxy in the Age of Nationalism: Agudat Yisrael and the Religious Zionist Movement in Germany, Poland and Palestine 1912-1952." Thesis, 2014. https://doi.org/10.7916/D8Q81BCR.
Full textHunsraj, Simla. "The Hindu Prana in oral tradition with reference to the Aramaic Rouhah." Thesis, 1998. http://hdl.handle.net/10413/6805.
Full textThesis (M.A.)-University of Natal, Durban, 1998.
Rock-Singer, Cara. "Prophetesses of the Body: American Jewish Women and the Politics of Embodied Knowledge." Thesis, 2018. https://doi.org/10.7916/D87M1MDM.
Full textTager, Nora. "Motherhood, marriage and career : some liberal feminist and some ultra orthodox Jewish views." Thesis, 1991. http://hdl.handle.net/10413/6255.
Full textThesis (M.A.) - University of Natal, Durban, 1991.
Hearn, Louisa Jacoba. "Evil and suffering in the light of creation, reconciliation renewal and consummation-multicultural : multi religious dimensions of the HIV/AIDS problem." Thesis, 2009. http://hdl.handle.net/10500/3124.
Full textSystematic Theology and Theological Ethics
D.Th. (Systematic Theology)
Du, Toit André. "Gebruik van rituele as `n terapeutiese hulpmiddel tydens rouberaad: `n prakties-teologiese ondersoek." Diss., 2003. http://hdl.handle.net/10500/2090.
Full textRituals are part of our everyday life and are usually performed unconsciously. In this dissertation rituals are used consciously, within a therapeutic context, with the purpose to facilitate healing and growth. The aim of the research is to focus the readers' attention on the therapeutic potential of rituals and its value as an intervention strategy. The study concentrates on the grieving process. The researcher therefore specifically wants to show how rituals are used during grief counselling. The following research problem was investigated in the study: "What is the attitude, opinion and knowledge of professional caregivers concerning the use of rituals as a therapeutic tool during grief counselling?" Out of the research data the following hypothesis was formulated: - To grief over a loss is essential. Because of the basic properties and remedial functions of rituals, rituals can be a valuable therapeutic tool in the facilitation of this process. - There is an inherent connection between professional caregivers' attitudes, opinions and knowledge of therapeutic rituals and the regular and effective use of them during grief counselling. - The use of rituals during grief counselling is only one component in the comprehensive pastoral care of the bereaved.
Practical theology
M.Th.
Mnisi, T. B. S. "The African process of mourning for African women : a challenge to pastoral care." Diss., 2005. http://hdl.handle.net/2263/24721.
Full textGuest, Steven Ward. "Deuteronomy 26:16-19 as the central focus of the covenantal framework of Deuteronomy." Diss., 2009. http://hdl.handle.net/10392/238.
Full textHoffmann, Sherene Faye. "Gestaltspelterapeutiese riglyne vir die hantering van die kind wat verlies ervaar: 'n pastorale perspektief." Diss., 2005. http://hdl.handle.net/10500/1456.
Full textIn 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)
Rothlin, Gail Avril. "Gold and silver for a kingdom, the Judaean economy in the the iron age ll : possible sources for King Hezekiah's wealth." Diss., 2009. http://hdl.handle.net/10500/3312.
Full textBiblical and Ancient studies
M. A. (Biblical Archaeology)
Van, Duuren Linda Anne. "Children's voices on bereavement and loss." Diss., 2002. http://hdl.handle.net/10500/1061.
Full textPractical Theology
M. Th. (Pastoral Therapy)
Shayi, Frank. "Homosexuality : South African evangelical perspective." Diss., 1998. http://hdl.handle.net/10500/16022.
Full textPhilosophy, Practical & Systematic
M.Th. (Theological Ethics)
Josberger, Rebekah Lee. "Between rule and responsibility: The role of the 'AB as agent of righteousness in Deuteronomy's domestic ideology." Thesis, 2007. http://hdl.handle.net/10392/433.
Full textThis 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.
Wiener, Charlotte. "The history of the Pietersburg [Polokwane] Jewish community." Diss., 2006. http://hdl.handle.net/10500/1721.
Full textReligious Studies & Arabic
M.A. (Judaica)
Shumbamhini, Mercy. "Storying widowhood in Shona culture." Thesis, 2005. http://hdl.handle.net/10500/1135.
Full textPractical Theology
(M.Th - Specialisation Pastoral Therapy))
Deppe, Ilse Liesl. "Verlies in die lewe van die 7-11 jarige kind in die enkelouergesin : `n pastorale perspektief." Diss., 2005. http://hdl.handle.net/10500/2520.
Full textDie navorsing handel oor die verlies(e) wat die 7-11 jarige kind in die enkelouergesin mag beleef. Die navorsing geskied vanuit 'n prakties-teologiese (pastorale) perspektief. Die doel van die studie was om die verliese wat die kind op fisiese, kognitiewe, emosionele, sosiale en geestelike vlak mag ervaar, te ondersoek en omskryf. Om die literatuurstudie aan te vul en te verifieer, al dan nie, is daar van empiriese navorsing gebruik gemaak. Fokusgroepe het plaasgevind binne 'n gestalt spelterapeutiese raamwerk. Oueronderhoude was as nog 'n wyse van ondersoek gebruik. Vanuit die literatuurstudie en empiriese navorsing het dit duidelik geword dat die verlies aan 'n ouer (vanwee egskeiding/ verlating/ongetroude status/ sterfte) die kind op al die vlakke van sy/haar ontwikkeling beinvloed. Riglyne tot ondersteuning aan hierdie kind is voorgestel.
Social work
M.Diac. (Youth Work)
German, Myna. "Religion and ingroup identification as variables impacting secular newspaper consumption: Mormons and Orthodox Jews compared to mainstream Protestants." Thesis, 2004. http://hdl.handle.net/10500/2189.
Full textCommunication Science
D. Litt. et Phil. (Communication)
Parker-Wood, Marlene Margaret. "Significance of the Rosslyn pillars and pillars known to have been incorporated in ANE temples." Thesis, 2007. http://hdl.handle.net/10500/1936.
Full textOLD TESTAMENT & ANCIENT NE
MA (BIBLICAL ARCHAEOLOGY)
Nieuwmeyer, Susan Mary. "Women storying HIV/AIDS in community." Diss., 2002. http://hdl.handle.net/10500/642.
Full textPhilosophy, Practical and Systematic Theology
M.Th. (Practical Theology)