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Davies, Glenn Naunton. "Faith and obedience in Romans." Thesis, University of Sheffield, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.328767.
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Learmonth, Nicola K., and n/a. "Definitions of obedience in Paradise regained." University of Otago. Department of English, 2007. http://adt.otago.ac.nz./public/adt-NZDU20071108.162331.
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The thesis has two parts. Part One surveys the debate on how to define Christian obedience and Milton�s prose contributions to that discourse. In the century leading up to Milton�s prose writings there was much debate in England over how to define spiritual obedience. Civil authorities argued that matters of religion fell within state jurisdiction and that an individual�s spiritual obedience should be subject to outward scrutiny and external control; but these definitions were contested by Protestant reformers. Chapter One traces the issue up to Milton�s contributions.
Chapter Two traces Milton�s thinking about obedience, spiritual and secular, through his own prose writings: Milton defines obedience as a responsible freedom which requires continual critical assessment of authority. In reaction to the political and ecclesiastical developments of his own time, Milton places increasing emphasis on the role of the individual in defining and expressing obedience to God by means of scriptural study and open discussion. Milton argues that liberty is a necessary pre-condition for giving true obedience to God, and this idea comes to the fore in the later prose tracts, which respond to political and ecclesiastical developments that Milton interpreted as threatening the individual�s liberty of conscience.
Part Two examines Paradise Regained (1671), in which Milton advances his interpretation of obedience through his characterisation of the Son of God. Chapter Three shows how Milton links those forms of Christian obedience which he rejects in his prose writing to either Satan or satanic influence. Through his depiction of the Son�s responses to Satan, Milton indicates that Satan�s versions of obedience are designed to distract the Son, and any other believer, from giving proper obedience to God.
Chapter Four traces how Milton�s depiction of the Son of God demonstrates his understanding of the right reasons for, and ways of, giving proper obedience to God. The Son�s firm obedience is a state of mind and comprises knowledge of God through scriptural study, conversation and meditation. This exemplary obedience is motivated by an appreciation for and desire to participate in God�s glory (ie., Creation), and Milton indicates that it is this appreciation of divine glory that enables the Son of God to successfully resist Satan�s temptations.
Chapter Five examines Milton�s final episode, the pinnacle temptation, in terms of the obedience which he has approved throughout the poem. This chapter addresses Milton�s handling of the reader�s expectations for this scene, and the symbolic language and setting of the pinnacle episode. Unlike any other writers on the temptations in the wilderness, Milton invests the Son�s victory (and Satan�s defeat) on the pinnacle with symbolic power by depicting the Son standing in firm obedience to God. Thus Milton presents his reader with the definitive expression of humanity�s obedience to God: the Son�s stand is a symbolic return to the "Godlike erect" stance ascribed to prelapsarian humanity in Paradise Lost (PL, IV.289), and with this firm, upright obedience Milton shows the rest of humanity how to regain Paradise.
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Bertolet, Timothy J. "The Obedience of Sonship : Adamic Obedience as the Grounds for Heavenly Ascension in the Book of Hebrews." Thesis, University of Pretoria, 2017. http://hdl.handle.net/2263/63345.
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This thesis makes a unique contribution in the field of New Testament studies with specific attention to New Testament theology and the Christology of Hebrews. It explores the relationship between Sonship and the ascension in the book of Hebrews. It argues that the ascension of Jesus reveals the nature of his Sonship.
First, chapters two and three of this study examine the Sonship of Jesus in Hebrews 1. It portrays Jesus as both the Messianic and the divine eternal Son. While recent scholarship has questioned whether the Son in Hebrews is a divine Sonship, this thesis demonstrates that Hebrews portrays Jesus as divine.
Second, this study argues that Heb. 2 contains a “Second Adam Christology.” The Son shares in true humanity and is appointed to fulfill the destiny of humanity. In this humanity, he is crowned with glory and honor in fulfillment of Ps. 8. The Son stands in solidaric representation of the people of God. This second Adam function is both kingly and priestly as representative who leads God’s people to this glory.
Third, as this eschatological man who is crowned as king and priest the Son ascends into heaven. This is set against the background of apocalyptic literature where heaven is a temple and the dwelling place of God. The Son is portrayed in Hebrews as ascending into a true tabernacle that is heaven itself. He enters heaven as both king and priest of the age to come because he himself has first come to participate in the age to come.
Finally, the study demonstrates that the obedience of the Son qualifies him for his ascension and eschatological ‘perfection.’ We argue that the theme of obedient trust and crying out to God is an Adamic-Davidic role with a Psalmic background. We conclude, in the book of Hebrews, Christ is the eternal Son who also functions in the Adam-David role of sonship. His actions as the true human exercising trust and obedience qualify him to ascend up into heaven crowned with humanity’s eschatological glory.Thesis (PhD)--University of Pretoria 2018.
New Testament Studies
PhD
Unrestricted
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Sweeney, Lyle L. "The disciples' cross in Mark 8." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Kirkland, Joe B. "A testing in the wilderness a comparative study of Matthew 4:1-11 in view of Deuteronomy 6 and 8 ; Jesus' obedience fulfilled Israel's disobedience /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Harrison, John Pal. "Did Jesus teach obedience to the law?" Thesis, University of Edinburgh, 1993. http://hdl.handle.net/1842/28201.
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My thesis is, Jesus always taught people to obey the law. The importance of this thesis is demonstrated by the fact that Jesus' attitude towards the law has been a continual debate within scholarship. Scholars cannot decide which law Jesus clearly disobeyed or rejected by his teaching or actions. It is the purpose of this thesis to show that all of Jesus' teaching and actions with respect to the law in the synoptic gospels are compatible with the kind of things law abiding Jews said and did. This thesis casts doubt on the view that Jesus must have disobeyed the law because he saw the will of God as something different from the law of God. The thesis will make the following points. 1) Every pious Jew during this period believed that the will of God could not be separated and independent of the law of Moses. 2) Every Jew knew that the law and extra-biblical practices (whether Pharisaic or not) were not equally authoritative. A Jew did not have to obey extra-biblical practices in order to be law abiding. 3) The evidence of Matthew 5:17-20 suggests at the very least that Jesus believed in the eternality of the law and respected even its "least" commandments. 4) The evidence of the "Antitheses" (Mt. 5:21-48) suggests that Jesus was able to make a contrast between different sins which the law condemns. It is not a contrast between the teaching of God in the law and the teaching of Jesus. 5) The saying "Let the dead bury their dead" suggests that Jesus expected a man to forego a common custom of second burial but not the fifth commandment to honour one's parents. 6) Jesus' teaching and actions in regards to the sabbath suggest that he thought the sabbath laws should be obeyed. 7) Jesus' association with sinners does not contradict anything in the law but indicates that Jesus was willing to abandon some common safeguards in order to bring sinners to repentance. 8) Jesus' saying about what defiles a man is not an attack on obeying the purity laws. Rather, it is an attack on following some cultic laws but not following other moral laws. 9) Jesus' teaching on divorce is a criticism of divorce in general but is not an attempt to make divorce and remarriage illegal. 10) Jesus' saying on the greatest commandment shows that he believed that loving God and loving others were the two goals of obeying the law. 11) Jesus' demonstration in the Temple indicates that he supported the Temple cult but he denounced the corruption which was associated with it.
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Karakostas, Alexandros. "Experimental essays on incentive contracts and obedience." Thesis, University of East Anglia, 2012. https://ueaeprints.uea.ac.uk/42327/.
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This PhD thesis consists of three essays in the field of experimental economics. The first chapter deals with the choice between three different employment contracts from a principal and the implications this choice has on the agents' behaviour. The second chapter investigates experimentally the trade-off between risk and incentives as this is described by the incentive intensity principle of Holmstrom and Milgrom (1987). Lastly, the third chapter investigates whether agents have a drive to obey as a result of social image utility towards an authority.
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Haddy, Elie. "Baptism God's call to repentance and obedience /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Stadler, Spencer R. "The hope of a new obedience in Paul." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Spirit, Congregation of the Holy. "Anima Una: Living the Vow of Obedience Today." Congregation of the Holy Spirit, 2010. http://digital.library.duq.edu/u?/spiritanbook,17992.
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Anima Una No. 63 -- October 2011 -- Contents -- Introduction -- (p. 3) -- I. Obedience -- Learning to Listen -- (p. 5) -- 1.1 Dialoque of the Deaf and Constructive Dialogue -- (p. 5) -- 1.2 Looking at the Obedient Christ -- (p. 6) -- 1.3 Learning to Listen -- (p. 7) -- 1.4 So Where Are We At? -- II. Obedience, School of Liberty -- (p. 12) -- 2.1 Fulfilment and Individual Liberty -- (p. 12) -- 2.2 A Look at the Renunciation Practiced by Claude Poullart des Places -- (p. 13) -- 2.3 Obedience and Freedom -- (p. 15) -- 2.4 So Where Are We At? -- (p. 20) -- III. Obedience: The Path of Communion -- (p. 21) -- 3.1 Obedience Face to Face with Individualism and Authoritarianism -- (p. 21) -- 3.2 Father Libermann, a Catalyst of Communion -- (p. 22) -- 3.3 The Vow of Obedience Favours the Growth of Unity and Communion -- (p. 24) -- 3.4 So Where Are We At?-- (p. 31) -- IV. Obedience at the Service of Mission -- (p. 32) -- 4.1 The Mission That Has Been Received and Personal Projects -- (p. 32) -- 4.2 Mary’s “Yes” -- (p. 33) -- 4.3 Passion for Mission -- (p. 34) -- 4.4 So Where Are We At? -- (p. 38)
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Higgins, Ruth C. A. "Conscientious obedience, community, and the claims of law." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365676.
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Cahill, Helen E. "Power and vowed obedience explorations toward authentic praxis /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Martin, Shirley H. "Freedom to obey : the obedience of Christ as the reflection of the obedience of the Son in Karl Barth's 'Church dogmatics' /." St Andrews, 2008. http://hdl.handle.net/10023/762.
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Martin, Shirley Helen. "Freedom to obey : the obedience of Christ as the reflection of the obedience of the Son in Karl Barth's 'Church dogmatics'." Thesis, University of St Andrews, 2008. http://hdl.handle.net/10023/762.
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This thesis argues that Barth’s asymmetrical structuring of the Trinity in I/1, his doctrine of election in volume II, his concept of the humanity of Christ as the imago Dei in III/2 and his account of the obedience of the Son being reflected in his incarnate life, as detailed in IV/1 and IV/2, are not just coherent but mutually reinforcing. The thesis demonstrates that Barth uses a nexus of crucial terms, including ‘correspondence’ [Entsprechung], ‘reflection’ [reflex/Abbildung] and ‘overflowing’ [Ueberstroemen], to express that God’s actions and relationships ad extra reveal who God is. The concept of ‘correspondence’, tentatively present in the first two volumes, gathers pace through III/2 and achieves full force in volume IV, where the obedience of Christ in IV/2 ‘reflects’ or ‘mirrors’ the obedience of the Son in IV/1. Crucially, the fact that the economic Trinity ‘reflects’ the immanent Trinity, or (differently stated) that the immanent Trinity ‘overflows’ into the economy, establishes a direction, an asymmetry, to the relationship of ‘correspondence’. In ch. II of the thesis we argue that the asymmetry developed in the doctrine of the Trinity in I/1 is the basis for this asymmetric correspondence. Barth describes the triune life as one of giving and receiving existence, suggesting a divine order with an irreversible direction, an asymmetric order. This is shown to be particularly evident in Barth’s defence of the filioque clause which enables him to claim that the Spirit is the one in whom the ruling Father and obedient Son are united ad intra. On this basis we argue, in ch. III, that, when Barth revises his doctrine of election, he comes to see it as the event of triune reflection: the Father, Son and Spirit electing to reflect who they are with a direction of determination, an asymmetry, which is irreversible. In this respect we argue against Bruce McCormack, who sees election as the event in which God elects triunity. In ch. IV we read Barth’s III/2 account of the humanity of Christ as the imago Die, as an attempt to demonstrate that God’s economy of salvation corresponds to who he is. This theme comes into full focus in the first two part-volumes of volume IV, explored here in ch. V. The obedience of Christ reflects, corresponds to, the obedience of the Son. There is obedience in God. This concept, which so mystifies Paul Molnar and Rowan Williams, is shown to be theologically consistent with a doctrine articulated by Barth some thirty years previously: his asymmetrically structured doctrine of the Trinity.
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Masson, Mary Diane. "Canonical parameters of the vow of obedience for religious." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Shin, Ho Sub. "The imputation of Christ's active obedience in Puritan theology." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p036-0360.
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Culberson, James Kevin. "Obedience and Disobedience in English Political Thought, 1528-1558." Thesis, University of North Texas, 1994. https://digital.library.unt.edu/ark:/67531/metadc278873/.
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English political thought from 1528 to 1558 was dominated by the question of obedience to civil authority. English Lutherans stressed the duty of obedience to the prince as the norm; however, if he commands that which is immoral one should passively disobey. The defenders of Henrician royal supremacy, while attempting to strengthen the power of the crown, used similar arguments to stress unquestioned obedience to the king. During Edward VI's reign this teaching of obedience was popularized from the pulpit. However, with the accession of Mary a new view regarding obedience gained prominence. Several important Marian exiles contended that the principle that God is to be obeyed rather than man entails the duty of Christians to resist idolatrous and evil rulers for the sake of the true Protestant religion.
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Hoffman, Eva Hill Thomas E. "Obedience, justice & progress a Kantian account of revolution /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2009. http://dc.lib.unc.edu/u?/etd,2562.
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Thesis (M.A.)--University of North Carolina at Chapel Hill, 2009.Title from electronic title page (viewed Oct. 5, 2009). "... in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Philosophy." Discipline: Philosophy; Department/School: Philosophy.
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Margoni, Francesco. "Expectations of Obedience and the Development of Moral Reasoning." Doctoral thesis, Università degli studi di Trento, 2017. https://hdl.handle.net/11572/367718.
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The current dissertation tackles two core aspects of moral development: the obedience to authority and the consideration of the agents’ intention in generating a moral judgment. With respect to obedience to authority, I reported that 21-month-olds are already able to distinguish between coercion by a bully (someone who prevails using physical force) and rule by a leader (someone who is spontaneously respected by subordinates), and expect subordinates to comply with the leader’s instructions, but not with the bully’s instructions. With respect to the development of intent-based judgment, I reported that between age 4 and 6 the verbal judgment of moral goodness undergoes a shift from relying on action outcomes to relying on agent’s intentions. I argue that this shift likely reflects ancillary changes occurring outside the moral domain, such as in theory of mind or executive functioning. I also reported that, later in life, a further shift occurs in moral judgment. Older adults’ judgments, compared to younger adults’ judgments, rely less on intention and more on outcomes. This intent-to-outcome shift in old age can be explained by an age-related decline in theory of mind abilities.
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Margoni, Francesco. "Expectations of Obedience and the Development of Moral Reasoning." Doctoral thesis, University of Trento, 2017. http://eprints-phd.biblio.unitn.it/1930/1/Margoni_PhDThesis.pdf.
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The current dissertation tackles two core aspects of moral development: the obedience to authority and the consideration of the agents’ intention in generating a moral judgment. With respect to obedience to authority, I reported that 21-month-olds are already able to distinguish between coercion by a bully (someone who prevails using physical force) and rule by a leader (someone who is spontaneously respected by subordinates), and expect subordinates to comply with the leader’s instructions, but not with the bully’s instructions. With respect to the development of intent-based judgment, I reported that between age 4 and 6 the verbal judgment of moral goodness undergoes a shift from relying on action outcomes to relying on agent’s intentions. I argue that this shift likely reflects ancillary changes occurring outside the moral domain, such as in theory of mind or executive functioning. I also reported that, later in life, a further shift occurs in moral judgment. Older adults’ judgments, compared to younger adults’ judgments, rely less on intention and more on outcomes. This intent-to-outcome shift in old age can be explained by an age-related decline in theory of mind abilities.
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Whitehouse, John D. "Calvinism and Arminian theology and obedience to the Great Commission." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Chen, Cheng-Liang. "Engendering soldiers in the Taiwanese military : obedience, masculinities and resistance." Thesis, Lancaster University, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.421850.
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Oppenheimer, Maya Rae. "The dramaturgical devices of Stanley Milgram's obedience to authority experiment." Thesis, Birkbeck (University of London), 2015. http://bbktheses.da.ulcc.ac.uk/132/.
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Stanley Milgram’s obedience experiment is one of the most famous experiments in the history of psychology. This magnanimous statement, and so many others like it, is invariably followed by a claim that Milgram proved the majority of people will harm another person if instructed to do so by an authority figure. This thesis is a close and experiential reading of Milgram’s obedience to authority experiment conducted at Yale University between 1960 and 1963 not to ascertain the truth behind such claims but to accept them and build a narrative towards how they came to be. Milgram’s experiments are a complex and nuanced case study with which to examine the transferential relationship between science and culture. Taking the simulated shock generator as an omnipresent and invaluable aspect of Milgram’s laboratory apparatus, I introduce a specific way of seeing the paradigm: as a metaphorical model for critiquing the social world rather than measuring and generalising our role as agents within it. Incorporating a visual rhetorical approach mixed with design history, media studies and history of science, I also demonstrate the importance of fiction in methodological investigations in both history as well as social science. These directions help me answer the question of: what can we learn from looking at this well-worn subject from an object perspective; and what happens to a laboratory instrument when we take it out of its disciplinary enclave of empirical science? The result is an imminent critique about representational frameworks, the pursuit of knowledge and how we draw upon structures of investigation to simultaneously inform and critique the social world. My research draws heavily upon the Stanley Milgram Papers at Yale University, the Archive of the History of American Psychology at University of Akron, and Dramaco Instruments, a fictional and informative resource.
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Owens, Sarah Elizabeth. "Subversive obedience: Confessional letters by eighteenth century Mexican colonial nuns." Diss., The University of Arizona, 2000. http://hdl.handle.net/10150/284123.
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Eighteenth century colonial Mexico hosted a wide number of religious women who put quill to parchment and wrote spiritual letters to their confessors. These texts display impressive subversive rhetorical strategies, five of which are the focal point of this dissertation. The three nuns studied in this dissertation are Sor Maria Coleta de San Jose (?-1775), Sor Sebastiana de la Santisima Trinidad (1709-1757) and Sor Maria Anna de San Ignacio (1695-1756). Chapter one examines the spiritual and literary European foremothers of eighteenth century colonial religious women. This chapter examines the life and letters of Radegund (518-587), Hildegard of Bingen (1098-1179), Catherine of Siena (1347?-1380), and Saint Teresa of Avila (1515-1582). Their writings all demonstrate early signs of subversive rhetoric that can be detected centuries later in the nuns' letters examined in this study. The second chapter is divided into two sections. The first part provides an overview of colonial Mexico with a particular emphasis on Mexican nuns and their letters. The second half of the chapter carves out a viable discursive space for nuns' spiritual letters. This section revises and reinterprets the colonial literary canon from a variety of theoretical perspectives including feminist theory and cultural studies. The last three chapters are each dedicated to one of the three Mexican nuns mentioned above. Their letters are analyzed according to the following rhetorical strategies: (1) the rhetoric of humility, (2) the description of penance, (3) the description of fasting, (4) the retelling of visions with Christ, and (5) the retelling of visions with Saint Teresa or the Virgin Mary. In conclusion, due to their precarious situation as religious women under the ever vigilant eye of a patriarchal and misogynist society, these nuns opted to incorporate these strategies within their spiritual letters. Sor Coleta, Sor Sebastiana and Sor Maria Anna deliberately placed subversive rhetorical strategies within their letters in order to express otherwise controversial or questionable ideas.
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Dismukes, Donna E. "The forced repatriation of Soviet citizens : a study in military obedience /." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 1996. http://handle.dtic.mil/100.2/ADA327149.
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Thesis (M.A. in National Security Affairs) Naval Postgraduate School, December 1996.Thesis advisor(s): Roman A. Laba. "December 1996." Includes bibliographical references (p. 135-138). Also available online.
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Marquis, Kathryn E. "What about Walter? : polity, power, and obedience in the Griselda story /." Connect to online version, 2006. http://ada.mtholyoke.edu/setr/websrc/pdfs/www/2006/170.pdf.
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STERN, ANA LUIZA SARAMAGO. "IS RESISTING OBEYING ?: RESISTANCE AND POLITICAL OBEDIENCE IN BARUCH SPINOZAS PHILOSOPHY." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2008. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=12934@1.
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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIORNa filosofia de Spinoza a essência de cada coisa singular é um esforço por perseverar na existência, um esforço de resistência à própria destruição, de resistência à tristeza, de resistência à servidão. Para Spinoza, existir é resistir. Dentre todas as coisas singulares que existem, o processo de subjetivação do homem, dessas coisas semelhantes a nós, é expressão desta resistência ontológica. Longe de concepções antropológicas individualistas, em Spinoza o homem se constitui nos afetos que acompanham seus inevitáveis encontros com outras coisas singulares, a constituição de sua singularidade é indissociável do convívio social. E assim, alheio às formulações contratualistas, para Spinoza, a constituição da multidão, da sociedade política, se engendra na dinâmica da imitação afetiva, é expressão do esforço individual de cada um de seus constituintes pela existência, esforço pela própria singularidade. Com a multidão se constitui, também, uma potência coletiva que, em seu esforço de resistência à própria decomposição, se organiza em leis comuns e instituições políticas. Neste sentido, nosso filósofo nos apresenta uma concepção intrinsecamente democrática do poder político, expressão imanente da potência coletiva da multidão. Em Spinoza, está sempre nas mãos da multidão a potência de constituição do mais democrático dos regimes ou da mais cruel das tiranias. Percorrendo os principais conceitos da filosofia de Spinoza, nosso trabalho analisa como, desta concepção intrinsecamente democrática do político, constitui-se, também, uma compreensão democrática dos conceitos de resistência e obediência política, e da relação entre eles. A partir da afirmação da relação de imanência absoluta entre potência da multidão e poder político, compreendemos porque, na democracia spinozana, é a resistência que faz o cidadão.
In Spinoza´s philosophy, the essence of each singular thing is an effort to persevere in existing, an effort to resiste self-destruction, to resiste sorrow, to resiste servitude. In Spinoza, existing is resisting. Among all the singular things that exist, the human subjectivization process is the expression of that onthological resistance. Far away from individualistic anthropological conceptions, for Spinoza men is constituted by affects and inevitable meetings with other singular things. So, the constitution of men´s singularity is indissociable of society. And, denying any contratualist conception of society, Spinoza´s conception of multitude constitution - politic society´s constitution - is engendered by the dinamic of affective imitation. It´s, therefore, an expression of the individual effort on existing of each of it´s members, their effort for the constitution of their own singularity. With the constitution of multitude, the collective power, in his own effort of resisting self-decomposition, organizes itself in law and political institutions. Our philosopher presents a democratic concept of political power as an immanent expression of the collective power of multitude. For Spinoza it rests, all the time, in the hands of multitude, the power to build the most democratic of all political regimes or the most cruel of all tyrannies. Going through the most important concepts in Spinoza´s philosophy, our work makes an analysis of the concepts of resistance and of political obedience, and the possible relations between them. From the conception of an absolutily immanent relationship between multitude´s power and political power, we can understand why, in Spinoza´s democracy, it´s resistance that makes a citizen.
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Brown, Charles Thomas. "Beyond obedience Jesus and the law in Matthew 5:17-20 /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Cooney, Patrick M. "Religious obedience in universal law and the proper law of the Swiss-American Benedictine Congregation." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p029-0705.
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Walton, Kevin. "Orders of reasons : making sense of obedience and disobedience to the law." Thesis, University of Edinburgh, 2007. http://hdl.handle.net/1842/25285.
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The thesis studies certain forms of obedience and disobedience to the law. It looks at compliance that results from a belief in the law’s authority, then the behaviour or people who obey and disobey legal obligations for moral reasons and, finally, the phenomenon of civil disobedience. I examine these particular responses to the law because of the way in which they are normally understood. The leading theories of them are justified with reference to moral norms. I argue, however, that a philosopher can make sense of these practices without subjecting them to ‘moralistic’ analysis and suggest ‘pure’ alternatives to the dominant accounts. By doing so, I not only strive to improve comprehension of these instances of obedience and disobedience but also seek to demonstrate the superiority of the philosophical approach on which my alternative interpretations of them are based. My claims in this thesis, then, are both substantive and methodological: I describe various responses to the law as well as a means of understanding them.
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Liu, Hung Yi. "Compliance, obedience, and resistance: a critical understanding of adolescent deviance in Taiwan." Thesis, University of Bristol, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.492610.
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Within this discourse, the aims of the research are to explore how the youth offence is related to power and children's rights, the definition of adolescence, control mechanism, and age and gender. Semi-structured interviews were used to collect data from young offenders, young persons without offending records, parents, and professionals across agencies with experiences of working with teenagers.
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Woodhull, Kenneth Alexander. "Undoing Adam through Christ's obedience an exegesis of Romans 5:12-21 /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Zemba, Tarai. "Defining 'Good': Exploring The Meaning of Politics And Its Relation To The Personal." Scholarship @ Claremont, 2018. http://scholarship.claremont.edu/scripps_theses/1109.
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The US is currently experiencing a confusing and problematic shift in politics under Donald Trump, who continues to disrupt the status quo of American democracy. Such a reality begs us to ask the question of what politics means, and what it should mean for the future. Throughout history, many philosophers and theorists, such as Thomas Hobbes and Max Weber, have identified the meaning of politics as obedience and domination over others. However, such an interpretation is incredibly dangerous, closely aligning with the historical values of authoritarian and totalitarian governments.
Political theorist Hannah Arendt provides a solution to this dilemma, exposing the much more productive explanation that politics can only be achieved through the realization of equality. Additionally, she demonstrates that the key to this political utopia lies within the personal, as her humanistic concept of ‘plurality’ sheds light on how true politics can be achieved within society. Further, through such recognition, we can illuminate the dangers that the world faces when authority figures do not possess such a quality.
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Price, James. "The Master's mandate a discipleship manual for those who desire to become faithful and obedient followers of Jesus Christ /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Francis, Karen. "Poverty, chastity and obedience : the foundations of community nursing in New South Wales /." Title page, contents, abstract and introduction only, 1998. http://web4.library.adelaide.edu.au/theses/09PH/09phf8185.pdf.
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Wilhite, Matthew Jonathon. "The dharma of obedience: Yunqi Zhuhong's realist interpretation of the Brahma Net Sutra." Diss., University of Iowa, 2013. https://ir.uiowa.edu/etd/1801.
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The Ming Dynasty (1368-1644) saw China transition from the medieval to the early modern period. This transition was marked by rampant piracy, a boom in book publishing, and other developments that challenged traditional social and economic habits, thereby forcing China to evolve. Buddhism during the time was similarly stressed, facing government suppression early in the Ming, and facing steeper competition for donations and patronage throughout the dynasty. In response, Ming Buddhism adapted itself to the changing times in numerous ways: the rise of lay societies and an increase in devotional practice being two important examples. One of the most prominent figures of late Ming Buddhism is Yunqi Zhuhong (1535-1615). In 1587 Zhuhong wrote the "Fanwangjing xindipin pusajie yishu fayin," a commentary on the Brahma Net Sutra, which contains a list of ten major and forty-eight minor "bodhisattva precepts" taken by both lay and monastic Buddhists in East Asia. Therefore, Zhuhong's commentary allowed him to interpret the common moral framework of all Buddhists in his local and extended community.
This dissertation offers a translation and analysis of key portions of Zhuhong's commentary on the Brahma Net Sutra in order to understand his philosophy of violence. By unearthing Zhuhong's arguments regarding when killing is or is not acceptable this dissertation aims to begin bringing Chinese philosophies of violence into conversation with western just war thought. Additionally, Zhuhong's philosophy of violence demonstrates what I term "Chan realism," which is an amalgam of moral and political realism. Understanding Zhuhong's philosophy of violence therefore also allows us to better understand the competing religious and political loyalties faced by those living in the late Ming. Lastly, by translating Zhuhong's philosophy of violence and analyzing his realism, this dissertation aims to increase our understanding of the novelty and innovation occurring within Chinese Buddhism during the Ming Dynasty.
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Briody, Joseph. "TheRejection of Saul in First Samuel 13: 7b-15 and 15:1-35: Synchrony, Diachrony, Theology." Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:108960.
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Thesis advisor: Andrew R. DavisThe figure of Saul became the focus of exilic reflection on election, rejection, obedience, and repentance. The Saul rejection accounts became, more broadly, about the election and seeming rejection of Israel because of infidelity to the Horeb covenant. The accounts became part of a wider deuteronomistic attempt to persuade an exilic audience of the importance of obedience centered on the YHWH-Israel bond articulated in Deuteronomic law. The Saul rejection accounts were placed at strategic points late in the development of the text of 1 Samuel. Both accounts appeal for obedience to the commands and words of YHWH (13:13-14; 15:1). In the end, these commands and words share the same referent—the book of the law—the priority of the final editors (DtrN). Following an introduction describing context, model, and method (Chapter One), this work focuses on the positive contribution—and shortcomings—of some synchronic approaches, identifying the need for an appropriate biblical poetics (Chapter Two). The value of a careful synchronic reading is complemented by a diachronic reading contributing to an understanding of the text’s development and final shaping (Chapter Three). Four stages are identified, ranging from 1) older, positive, Saul stories, to 2) prophetic tradition, to 3) a Deuteronomistic History expressive of preexilic hope informed by Davidic promise (Josianic), to 4) exilic, deuteronomistic thought, grappling with the crisis of exile while attempting to understand and articulate a response. The response of this final redactor (DtrN) consists of a call to renewed obedience to the book of the law expressive of the YHWH-Israel bond. These diachronic stages are also identifiable in the rejection of Saul passages. Both passages (1 Sam 13:7b-15 and 15:1-35) are carefully studied, synchronically and diachronically, resulting in several theological conclusions (Chapter Four). These conclusions are then compared and contrasted with a classic articulation of “Deuteronomistic Theology” (Noth and Von Rad), leading to even further refinement (Chapter Five). This is followed by a General Conclusion offering a final methodological, theological, and pastoral reflection. Out of exilic reflection, DtrN prioritizes the Deuteronomic law: it is, after all, expressive of the incomparable YHWH-Israel relationship in covenant. There can be no compromise. Yet one of the great strengths of Deuteronomistic Theology, modified by the theological conclusions drawn here, is that the prophetic voice still speaks through the final deuteronomistic text. The embedded call to repentance (šûḇ) tempers the final urgent call to obedience with hope of return to and renewed acceptance by YHWH. Awareness of the diachronic stages allows the later reader to hear, not only the voice of the final DtrN redactor, but also earlier voices. The multi-voiced model, about which concerns are raised in Chapter Two, contributes in its own way to a greater appreciation of the rich theological depth of these texts (Chapters Four and Five). It is the synchronic-diachronic methodological combination adopted that permits the theological message to emerge more clearly in its fullness. A debt is owed to the Deuteronomistic writers for the preservation, transmission, and adaptation of earlier strands. This dynamic of interacting traditions recalls the often overlooked vibrancy of Deuteronomistic Theology, suggesting a renewed appreciation. The Deuteronomistic writers formulated their own vision through interaction with received traditions. On the one hand, Deuteronomistic Theology is robust and uncompromisingly challenging: “Obey the words of YHWH!” (1 Sam 15:1). On the other hand, it is realistic, reconceptualizing, and compassionate: people will fail, but there is a way back. I suggest that the Deuteronomistic theologians offer a biblical foundation for the pastoral model of accompaniment
Thesis (STD) — Boston College, 2020
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Binford, William Thomas. "Implications of covenantism and dispensationalism upon the doctrine of the active obedience of Christ." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Snider, Andrew V. "Justification and the active obedience of Christ : toward a biblical understanding of imputed righteousness." Theological Research Exchange Network (TREN), 2002. http://www.tren.com/search.cfm?p059-0053.
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Bal, Charanpal. "The politics of obedience: Bangladeshi construction workers and the migrant labour regime in Singapore." Thesis, Bal, Charanpal (2013) The politics of obedience: Bangladeshi construction workers and the migrant labour regime in Singapore. PhD thesis, Murdoch University, 2013. https://researchrepository.murdoch.edu.au/id/eprint/18664/.
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Among advanced capitalist states, there is an increasing trend towards the use of low-wage temporary migrant workers with limited political rights. Singapore is a prime example. In this country, migrant workers‟ ability to agitate for better working conditions is greatly compromised by the repression and co-option of the trade union movement; their inability to access political rights guaranteed by citizenship; their occupational immobility and deportability; as well as the amount of debt accrued from high recruitment fees. Despite these tight controls, the stability of the migrant labour regime has been called into question in recent years by sporadic public episodes of migrant labour unrest and nascent NGO advocacy on behalf of these workers. There is a need to trace the origins of these tensions and examine how they impact upon the existing regime.
Using the case of transient Bangladeshi migrant construction workers, I identify workplace struggles – the production politics – between these workers and their employers as the source of these tensions. I argue that the extent to which the migrant labour regime can be contested is contingent on the form and outcomes of these production politics. Within this context, the latter tend to take the form of a tense and precarious politics of obedience. It is the collapse of this obedience politics, rather than its continued coherence, which provides the political impetus for contestation through NGO advocacy. The prevalence of obedience-based politics among these workers thus cannot be explained by their powerlessness or the inhibitions of their migration projects alone but by the manner in which they are situated within the dynamics of control in the labour process. Similarly, the limitations of NGO advocacy cannot be solely attributed to state repression. It needs to be considered that these dynamics of control tend to depoliticise worker grievances and provide workers with opportunities for tactical accommodation.
This thesis contributes to the migrant labour politics literature by emphasising the salience of labour process dynamics in understanding challenges to the migrant labour regime. The outcomes of production politics carry significant implications for the nature and extent of civil society contention within an authoritarian political environment. Political impediments facing contract migrant workers, therefore, need to be examined for the precise way in which they engender resistance and conflict. While structural coercion and migration projects may constrain political agitation, they compel workers to accommodate or resist control in other ways.
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Jolly, Sandra. "'A manly training to obedience' : Protestant reformatories for boys in Lancashire, circa 1854-1908." Thesis, University of Central Lancashire, 1999. http://clok.uclan.ac.uk/1883/.
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The treatment of juvenile offenders was the subject of much discussion and controversy in the first half of the nineteenth century and, from 1840 onwards, there was a vociferous campaign to ban imprisonment for children and to establish schools for delinquents where the emphasis was on moral reformation and rehabilitation rather than retribution. In 1854, as a result of the Reformatory Schools Act, juvenile reformatories became part of the criminal justice system and for the next three decades they were regarded by the Home Office as the key element in the fight against juvenile crime. Nevertheless, historians pay little attention to juvenile reformatories and there is little specific literature on individual institutions or the experience of reformatory inmates. This thesis, however, examines three Protestant reformatories for boys in Lancashire and attempts both to evaluate the reformatory system in the nineteenth century and to develop a greater understanding of the character and nature of the institutions themselves. The thesis examines the impact of the juvenile reform movement on social policy and legislation, particularly the contribution made by philanthropy and the developing, pivotal role of the institution. It considers the different methods used to establish reformatories and examines the origins of the schools in the study. It discusses the ethos and regime which developed in the institutions prior to 1880 and considers the effect on management methods of the powerful alliance formed by reformatory managers and Home Office officials. This is supplemented and illustrated using profiles of fifty inmates in two institutions. The thesis then examines changes in Home Office policy after 1880 and assesses the effect of these on reformatory practice at a local level. Finally it evaluates the role played by reformatories in Lancashire where twenty five per cent of such institutions were situated at the turn of the century. The thesis concludes that the reformatory system was an upper and middle-class response to the problem of juvenile delinquency, which was associated almost exclusively with the urban working class. It also suggests that, in spite of their name, individual reformatories were concerned primarily with training and rehabilitation rather than moral reformation. In addition the evidence indicates that, although the reformatory scheme was discredited elsewhere in the late nineteenth century, reformatory schools continued to play an important part in juvenile justice in Lancashire. These institutions continued to thrive because the majority of inmates did not commit further crime and magistrates believed that they gave value for money. This examination of nineteenth-century solutions to the problem of juvenile crime also illustrates that the present debate about delinquency is hardly novel and that current strategies were first tried out a hundred and fifty years ago.
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Muir, Nicole. "Obedience and Influence: A Social Psychology Study of Chararcter Developments in Todd Strasser's The Wave." Thesis, Karlstads universitet, Institutionen för språk, litteratur och interkultur, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-34507.
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Hays, Lauren Denise. "Effects of a standardized obedience program on approachability and problem behaviors in dogs from rescue shelters." Thesis, Texas A&M University, 2004. http://hdl.handle.net/1969.1/1261.
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Improved adoptability is a common goal among rescue shelters. Dogs are more likely to be adopted if they are friendly, mannerly, and approachable. The possibility of improving rescue shelter dogs' behavior through an obedience program has not been examined. We developed an approachability test to determine whether dogs became more approachable during and after a standardized 12-week obedience program. We also quantified jumping behavior and pulling on the leash to measure if these problematic behaviors also improved through training. The subjects consisted of 26 dogs donated to the Triple Crown School for Professional Dog Trainers for one of the 12-week sessions. The approach test was administered six times, at two-week intervals. The tests were videotaped and jumping and pulling behaviors were quantified after testing. Scores for approachability were based on the proximity between the tester and the dog at the end of each test. For the dogs that completed all 12 weeks of the study, contingency analyses were performed for each behavioral measure. Relative to the start of the 12-week training program, the dogs became more approachable (p<0.025), jumped less (p<0.025), and pulled on the leash less (p<0.025) than when the study began. These results reinforce the importance of obedience training as a tool for increasing a rescue shelter dog's adoptability and permanence once placed in a home.
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White, Denise C. "BL Cotton Caligula Aii, Manuscript Context, The Theme of Obedience, and a Diplomatic Transcription Edition." Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/english_diss/97.
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This dissertation is a diplomatic transcription edition and an analysis of BL Cotton Caligula Aii with emphasis on the Middle English romances in the manuscript and how the entire manuscript was compiled to teach lessons in obedience. The first section of the manuscript contains Sir Eglamour and teaches lessons in social obedience. The second section features three romances by Thomas Chestre: Octavian Imperator, Sir Launfal, and Lybeaus Desconus and teaches courtly and chivalric obedience. Section three features Emaré and teaches lessons in obedience and free will. The final section contains Sege of Jerusalem. Chevalier Assigne, and Sir Isumbras and focuses on obedience and the direct hand of God. The romances in CCAii, which have often been dismissed as overly simplistic or convention, become complex and meaningful text when they are analyzed as part of the compilation for which they were chosen and arranged.
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Miles, Lois M. "Obedience of a corpse : the key to the Holy Saturday writings of Adrienne von Speyr." Thesis, University of Aberdeen, 2013. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=201694.
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I. Introduction. This thesis shows that Adrienne von Speyr interprets the Son’s entire kenosis through the Suscipe, making this prayer the essential interpretative key to her writings. Although others have noted an Ignatian influence, most dissertations focus on pastoral applications of her writings; none have expressed the Suscipe as the essential key to her work, to her influence on Hans Urs von Balthasar, and through him to twentieth century theology. As a contemplative, her writings more nearly resemble monastic theological writings that have been valued in the Church from before the development of scholasticism and that have continued alongside scholastics until the present day. Attempts to read and understand her writings through a scholastic or academic lens rather than contemplative modes and without the Suscipe key can lead to misunderstanding and misinterpretation. II. A Biography of Adrienne von Speyr. To her contemporaries, von Speyr lived a full and normal life, actively involved with her family and city life. She was known as a physician to the poor, devoted to her family, charitable to all even as an invalid. Her most controversial moment as an adult was converting from the state reformed church to the Roman Catholic Church. Not until her death did anyone, even her family, become aware of her mystical experiences. Von Balthasar as her personal confessor emphasizes the mystical experiences and qualities of von Speyr’s life in his hagiographical styled writings. Her own accounts report mystical experiences including apparitions of Ignatius of Loyola (a mystic) and Mary Mother of God. Von Balthasar attributes certain of these experiences as the impetus for founding the lay secular order of the Community of St. John. Her visionary experiences during Passion Week form the basis for her writings on Holy Saturday and von Balthasar’s.
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Aljaouhari, Sahar. "Between obedience and rebellion : a field study on the young women of Jeddah, Saudi Arabia." Thesis, University of Southampton, 2014. https://eprints.soton.ac.uk/371740/.
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This research explores the perceptions young Saudi women in Jeddah have of their lives. It seeks to uncover the role and different degrees that obedience and rebellion feature in the everyday lives of the young Saudi women in Jeddah. The subjects of the research were young Saudi women aged 16-21, all living in Jeddah at the time of the study and studying at either high school or university. The study employed a qualitative methodology to identify the extent of obedience and rebellion and their manifestations in the young women’s daily lives. The research relied on in-depth semi-structured interviews as the principal data collection method. By analysing the data derived from this process, I sought to explore the range, subtleties and continuum of rebellion and obedience in terms of three major themes: Hijab, gender relations, and young women’s private spaces. The study found that the participants associated Hijab with high social and religious values and had great respect for it. The conceptualization and practice of wearing Hijab, was associated with freedom and access to ‘the public sphere’ for many participants. In contrast, the study found that Qiwama (Guardianship), a religious Islamic concept that regulates family life, was much less respected by the participants, at least in its traditionalist incarnation that prevails in Saudi Arabia. The traditional Qiwama, per the findings, is a patriarchal structure that results in the reproduction of the social reality that marginalizes women, relegating them to follower status. The female participants rejected this as an incorrect interpretation of religious text. A majority of participants also pointed out that the definition of rebellion differs from one generation to the next. In fact, the participants noted that the actions of young Saudi women that are often classified as rebellious are actually demands for personal rights and an attempt to remove some of the restrictions they face in a subtle way that does not directly clash with family, religion and state policy. This study is important because it represents the unique contribution of giving a voice to young Saudi women to narrate their experiences and explore their ways of subtly negotiating with or conforming to social realities and by so doing enables the examination of the connections between obedience, rebellion, or subtle negotiation.
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Brown, Joshua R. "Incorporating Xiao: Exploring Christ's Filial Obedience Through Hans Urs von Balthasar and Early Confucian Philosophy." University of Dayton / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1465306370.
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Vergara, María. "Silence, order, obedience and discipline : the educational discourse of the Argentinean military regime (1976-1983) /." Lund : Lund University Press, 1997. http://catalogue.bnf.fr/ark:/12148/cb40996223j.
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Walker, Rebecca Anne. "Unadorned by Silence: Rereading Obedience in the Writing of Perpetua, Dhuoda, and Hildegard of Bingen." PDXScholar, 1993. https://pdxscholar.library.pdx.edu/open_access_etds/4642.
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In her fourth letter to Abelard, Heloise asks the question, "Oh what will become of us obedient ones?" The question presents a paradox. By putting her question in writing, Heloise violates the code of silence imposed on medieval women. The medieval church and the literate aristocracy agreed with Sophocles and Aristotle: silence is the adornment of women. Gender roles in medieval society were unambiguous. Men, by nature, belonged in the public, political arena where they directed the affairs of the world, in part, by thinking, speaking, and writing. Obedient to male authority, a woman's natural place was in the private, domestic domain where she was expected to perform the duties of daughter, sister, wife, and mother in muted obscurity. In spite of these restrictions, a few women put pen to parchment during the Middle Ages. This thesis examines the writing of three of these women, Perpetua, Dhuoda, and Hildegard of Bingen. Like Heloise, they considered themselves obedient even though they created texts in which they made their ideas and experiences available to readers in the male-dominated public discourse community. Research indicates that, because they were born into upperclass families, Perpetua, Dhuoda, and Hildegard probably enjoyed an education comparable to that of upperclass men. Although the curriculum available to each of these women included reading and writing Latin, researchers agree that writing was not considered an appropriate activity for medieval women. In addition to the cultural belief that good women were obedient and silent, it was also assumed that women were intellectually inferior to men and therefore not equipped to be competent writers. Research into theories about the process of thinking and writing has demonstrated that once such cultural assumptions are embedded in the human meaning-making system they are rarely questioned. These assumptions are perpetuated because the process of defining experience and developing ideas involves recombining patterns and metaphors provided by other writers and thinkers who usually share these beliefs. Perpetua's, Dhuoda's, and Hildegard's texts indicate that they accepted these cultural assumptions about women and did not question the fact that patterns and metaphors created by female writers were not available to them. Nevertheless, it is evident throughout the writing of all three women that they possessed genius and skill equal to that of men with similar intellectual gifts and educational opportunities. Yet the texts written by these women are often dismissed as less significant than texts written by men. Further research in rhetorical theory led to the realization that Perpetua, Dhuoda, and Hildegard have often been considered inferior writers, not because they were, but because the reader knows that he or she is reading a text written by a woman. Readers of these texts traditionally have assumed that these authors were obedient because they accepted their subservient position to men and the belief that women were, by nature, less intelligent and capable than men. This has led to the assumption that if the author acknowledges her inferiority she must indeed be a less competent artist than her male counterparts. Such readings have resulted in assessments of theses texts that ignore the complexity, art and significance of the work. This thesis demonstrates that the reader willing to suspend these assumptions in the process of reading Perpetua, Dhuoda, and Hildegard may find writing that is anything but the work of obedient, submissive women. He or she may also find authors whose thinking and writing skills equal those of male writers and whose opinions, observations, and experiences are more than marginal glosses on their historical context
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Downs, Samuel David. "The Actor-Observer Effect and Perceptions of Agency: The Options of Obedience and Pro-social Behavior." BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3578.
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The actor-observer effect suggests that actors attribute to the situation while observers attribute to the actor's disposition. This effect has come under scrutiny because of an alternative perspective that accounts for anomalous finding. This alternative, called the contextual perspective, suggests that actors and observers foreground different aspects of the context because of a relationship with the context, and has roots in Gestalt psychology and phenomenology. I manipulated a researcher's prompt and the presence of a distressed confederate as the context for attributions, and hypothesized that actors and observers would differ on attributions to choice, situation, and disposition because of presence of a distressed confederate. Actors were presented with either a distressed or non-distressed confederate and either a prompt to leave, a prompt to stay, or no prompt. For example, some actors experienced a distressed confederate and were asked to leave while others experienced a non-distressed confederate and were asked to stay. Actors then made a decision to either stay and help the confederate or leave. Observers watched one of ten videos, each of one actor condition in which the actor either stayed or left (five actor conditions by 2 options of stay or leave). Actors' and observers' choice, situational, and dispositional attributions were analyzed using factorial MANOVAs. Actors and observers foregrounded the distressed confederate when making attributions to choice, situation, and disposition. Furthermore, observers' attributions to choice were also influenced by the actor's behavior. These findings support the contextual perspective since context does influence actors' and observers' attributions.