To see the other types of publications on this topic, follow the link: Sabbath.
Dissertations / Theses on the topic 'Sabbath'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Sabbath.'
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.
1
Doyle, David. "The pastor's sabbath an examination of sabbath principles as applied to the pastorate /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
Full text
2
Pichler, Eva, and Herbert Walther. "The Economics of the Sabbath." WU Vienna University of Economics and Business, Department of Economics, 1992. http://epub.wu.ac.at/6285/1/WP_11.pdf.
Full textAbstract:
Uur paper is inspired by the observation that - contrary to the US-experience - in many European countries working time schedules for different groups of workers are strictly regulated for the purpose of protecting "common leisure time" (like holidays sundays, recreation periods during the night and so on...).
As a first step towards a more general analysis, a simple model analyzing the pattern of working time and leisure for two types of workers is developed. The basic assumptions are: productivity in general differs between periods where both are at work simultaneously ("common working time") and periods where only one is at work "private working time"). Moreover, utility of "common" (= overlapping) leisure time differs from utility of "private" leisure. The findings show that from a welfare point of view people work too long and get a shortage of common leisure whenever productivity during common working time is lower than outside common working time for any single individual. If the reverse holds, workers will end up with too short a working day
and a lack of private leisure. The long-run development of the productivity gap is given a tentative historical interpretation.Series: Department of Economics Working Paper Series
3
Cheung, Kwok Ting. "The sabbath in Calvin's theology." Thesis, University of Aberdeen, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.327842.
Full textAbstract:
The aim of this dissertation is to show that Calvin interprets the Sabbath as a sign of grace given to us by the Triune God that we repose in Him as our Father, through the Son in the communion of the Spirit, and therefore he does not reduce it to a series of legalistic exhortations and condemnations, of 'Do' and 'Don't' on a certain day. The concern of the thesis therefore is to examine Calvin's method. Firstly, his formal principle is sola scriptura (Scripture alone). The doctrine of the Sabbath is the product of both theology and exegesis,which deal directly with the witness of the Word in the Church. Secondly, his material principle is sola gratia (grace alone). The Sabbath is given to all mankind. In response to God's grace, we are commanded to cease from our work and let God work in us. True spiritual rest is revealed by the Word and effected for us and in us by the work of the Holy Spirit. It is understood in Christ alone (solo Christo) and by faith alone (sola fide). Faith is thus a response to God's grace and His faithfulness. The observance of the day is a mark of obedience in faith, joy and thanksgiving. Rest on the Sabbath does not mean idleness but an acknowledgement of God's unconditional love which is revealed in the person and work of Christ through the spirit. God in Christ and in the Spirit reveals His free grace to us and accepts us as we are and not for what we do. In Christ and in the Spirit, we joyfully repose in God our Father without any anxiety. Keeping the Sabbath must be understood, for Calvin, in terms of his soteriology, eschatology, pneumatology and Christology. Calvin sees a threefold purpose in the Sabbath; to rest in the knowledge that God is our Father, who has done everything for us in Christ; to be a stated day for personal and corporate worship in the Church; to be a day of rest for servants and dependents. This threefold purpose is understood in Trinitarian terms.
4
Ehrlich, Joel Michael. "The sabbath a neglected blessing /." Deerfield, IL : Trinity Evangelical Divinity School, 2009. http://dx.doi.org/10.2986/tren.006-1621.
Full text
5
Baldwin, Jeffrey W. "The Sabbath a biblical-theological study /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
Full text
6
好子, 上岡, and Yoshiko Ueoka. "The evolvement of the Biblical Sabbath concept." Thesis, https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB13106239/?lang=0, 2019. https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB13106239/?lang=0.
Full text
7
Jang, Jae. "The role of the Deuteronomic Sabbath commandment." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
Full text
8
Back, Sven-Olav. "Jesus of Nazareth and the sabbath commandment /." Åbo : Åbo Akademis förlag, 1995. http://catalogue.bnf.fr/ark:/12148/cb361550238.
Full text
9
Timmer, Daniel C. "Creation, tabernacle, and sabbath the sabbath frame of Exodus 31:12-17; 35:1-3 in exegetical and theological perspective." Göttingen Vandenhoeck & Ruprecht, 2006. http://d-nb.info/991051386/04.
Full text
10
Anderson, James L. "Developing a pattern of Sabbath rest for pastors." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
Full text
11
Walker, Rick. "The halakic implications of the first Sabbath controversy." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
Full text
12
Palmer, Dennis L. "The seventh day in Genesis 2:1-3 a study of Sabbath theology /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
Full text
13
Fielding, David. "The Christian day of worship gatherings its New Testament practice and theological basis /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
Full text
14
Lilley, David. "At the invitation of the God who rests : the fidelity-producing Sabbath ethic of Karl Barth's doctrine of creation." Thesis, University of Aberdeen, 2018. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=239455.
Full textAbstract:
This thesis narrates an ethic of Sabbath-keeping with and for others within a world that directs people to act chiefly for themselves. It engages with Karl Barth's The Doctrine of Creation to narrate the Sabbath as a fidelity-producing practice for the people of God. It demonstrates Sabbath's architectonic importance within The Doctrine of Creation and its generative capacity within the faithful life of the Christian community, thereby recommending Sabbath to the closer attention of Barth scholars, Barth's theologically located account to the closer attention of Sabbath scholars, and Sabbath to the closer attention of the living community of Christ in the world. Structured according to the logic of Barth's account, the thesis begins with "The God Who Rests," which narrates the Sabbath revelation of divine freedom, contentment, and joy as the Creator's movement of fidelity into a covenantal relationship with the creation. "The Creatures with whom God Rests" provides the basic framework within which faithful creaturely existence corresponds to this movement of God's rest. "Sabbath Freedom," "Sabbath Contentment," and "Sabbath Joy" then narrate the correspondence of creatures' action to their Creator's according to these central aspects.
15
Heavin, Myron Gene. "The seventh day of God's rest." Theological Research Exchange Network (TREN) Access this title online, 2008. http://www.tren.com.
Full text
16
Billington, Mark Timothy. "The Sabbath as a theological framework for leadership formation." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2007. http://www.tren.com.
Full text
17
Cope, Andrew Laurence. "From the dawn of the Sabbath ... metal was born." Thesis, University of Salford, 2007. http://usir.salford.ac.uk/26626/.
Full textAbstract:
The early 1990s saw the publication of important academic works on the subject of heavy metal music. These works were seminal in that they were the first to recognise and interrogate, in any substantial way, a topic that had been, until then, valued only as a cultural/sociological subject. Those ground-breaking works included Robert Walser's 1993 publication Running with The Devil: Power, Gender and Madness in Heavy Metal and Deena Weinstein's Heavy Metal: The Music and its Culture first published in 1991. Both works however, present heavy metal in broad terms, creating a wide paradigm that includes bands with widely differing musical syntax and aesthetic concerns (e.g. Cradle of Filth to Bon Jovi). These generalisations, being based on the perceived commonality of such concepts as power-chords and gendering, form something of a paradox that has been unquestioningly embraced by subsequent authors and so sustaining that opinion. I have challenged these generalisations and asserted that hard rock and heavy metal are distinctly different generic forms in both musical syntax and aesthetic. Moreover, I have argued that both Black Sabbath and Led Zeppelin were pivotal in the formation of heavy metal and hard rock respectively and that the first six albums of both bands were particularly significant to the generic evolution of both forms of music. Heavy metal has evolved and become an established form of music over the last three and a half decades but vitally retains the central coding established in Black Sabbath's early work, not least the consistent utilisation of key intervals such as the tritone and flat 2nd, modal riffs, down-tuned guitars, aggressive performance techniques, episodic structuring and anti-patriarchal themes. By contrast, Led Zeppelin made significant contributions to the evolution of hard rock through a re-working of blues-based themes and syntax and the development of an eclectic repertoire. This work deconstructs that evolutionary process, highlighting the distinct nature of both forms.
18
Culp, Karin Bascom. "God's own joy entering into the gift of Sabbath /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
Full text
19
Michael, Graham J. L. "The end of creation : an exegetical and theological reflection on the concept of rest in Genesis 1-11." Thesis, University of Aberdeen, 2018. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=237813.
Full textAbstract:
While studies have explored and analyzed the concept of rest in a variety of literary works in the Hebrew Bible (HB) and the Ancient Near East (ANE), attention given to its theological significance and rhetorical function in the literary context of Genesis 1–11 has been wanting. This thesis thus examines how the concept contributes to the thematic development and rhetorical design of Genesis 1–11. It is an exegetical and theological reflection that approaches Genesis 1–11 as a unified textual unit with a coherent literary message. In this light, the primary method to explicate the significance of rest from this literary context is by means of exegesis or a “close reading” of the text. The concept of rest in the ANE signifies not mere inactivity, but rather, the ideal conditions in which another activity or state of being is engaged or experienced. Rest thus includes both elements: cessation from one activity or state of being (rest from) and the engagement of another activity or state of being (rest for). The concept of rest (expressed in a wide variety of lexical terms and associated ideas) within the HB can be broadly described as the ideal conditions (characterized by stability, security, and order) intended for blessing, holiness, and justice within the covenantal relationship with YHWH, that in turn results in the worship of YHWH and the flourishing of his created order. In this light, the provision of rest functions as a powerful soteriological symbol, in which the act of providing rest is regularly expressed as movement (or transition) from particular circumstances or situations (i.e. rest from) to an ideal state for an intended purpose (i.e. rest for). This conceptual pattern can be portrayed as: rest from (particular conditions) → rest to (ideal state) → rest for (purpose). At the same time, a state of unrest indicates the result of God's judgment for rebellion and the fracturing of his relationship with his people, which also has adverse effects on the created order. The concept of rest can be expressed with a broad semantic field of lexical terms, but is most prominently expressed with the terms, שׁבת and נוח . Although scholars have tended to isolate these terms into separate “traditions,” they share a close semantic, conceptual, and theological relationship that is expressed in several passages throughout the HB, which demonstrates the ability to utilize these terms as a coherent literary motif. This understanding is crucial to appreciate the utilization of the rest motif in Genesis 1–11, for the goal of creation is initially expressed with שׁבת but is thematically developed with נוח (along with associated terms and ideas). The rhetorical function of the concept of rest as a literary motif is understood in the light of the overarching theme of Genesis 1–11, which may be expressed as Rest–Unrest– vi Comfort. This theme effectively articulates the development of Genesis 1–11, in which the essential goodness and the intended purposes of God's created order (Rest) are affected by human rebellion that results in the destructive flood (Unrest) but leads to a new reality that humanity must face the enduring consequences of sin with the enduring hope of God's grace (Comfort). Thus, along the contours of this thematic development, the rest motif is traced: the goal of creation is expressed as the rest of God on the seventh day, in which humanity is intended to participate and to provide to the created order. The undoing of creation is expressed with concepts of unrest such as humanity's exile, wandering, wearisome toil, and oppression that culminates with the destructive flood. Finally, the renewal of creation— characterized as a mixture of rest and unrest, blessing and curse—is aptly portrayed as mere comfort (Genesis 5:29) forcing humanity to long for (and even anticipate) the fulfillment of God's intended purposes for his created order. In this light, the concept of rest not only informs the thematic development of Genesis 1–11, but also provides further clarity and greater complexity to its overall rhetorical design and theological message.
20
Becker, Uwe. "Sabbat und Sonntag : Plädoyer für eine sabbattheologisch begründete kirchliche Zeitpolitik /." Neukirchen-Vluyn : Neukirchener, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=014841392&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
Full text
21
Lizorkin, Ilya. "Aspects of the Sabbath in the late Second Temple period /." Thesis, Link to the online version, 2006. http://hdl.handle.net/10019.1/2975.
Full text
22
Falk, Daniel Keith. "Daily, Sabbath, and festival prayers in the Dead Sea Scrolls." Thesis, University of Cambridge, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.627478.
Full text
23
Falk, Daniel K. "Daily, sabbath and festival prayers in the Dead Sea scrolls /." Leiden ; Boston ; Köln : Brill, 1998. http://catalogue.bnf.fr/ark:/12148/cb37032079q.
Full text
24
Weiser, 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 textAbstract:
This paper examines the exegetical history of the prohibition against kindling fire on the Sabbath day. Since its biblical inception Ex. 35:3, the prohibition against kindling fire on the Sabbath, has undergone a multiplicity of interpretations. The texts examined in this paper survey the treatment of this verse from its inception through to the twentieth century and the advent of electricity. Over generations exegetes have understood this biblical verse to be a prohibition against kindling, burning, and even cooking. The debates concerning the legal status and implications of the verse have additionally been outlined in this paper. Tracing the history of this verse, therefore, provides insight into the meaning of the verse and its halakhic implications.
25
Yang, Yong-Eui. "Jesus and the sabbath in Matthew's gospel : the backgrounds, significance and implication." Thesis, Coventry University, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.261011.
Full text
26
Rivera, Joseph Manuel. "Seeking the sabbath of life : figuring the theological self after Michel Henry." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/7810.
Full textAbstract:
This thesis introduces and examines the work of French philosopher Michel Henry with particular focus on his phenomenological-theological analyses of the self. Given its thematic emphasis, the thesis incorporates several interlocutors in addition to Henry: primarily Edmund Husserl, Martin Heidegger and St. Augustine but also Jean-Luc Marion, Jean-Yves Lacoste and Dominique Janicaud. Revolving around the question of the self, the thesis maintains that Henry elucidates a peculiar and ultimately problematic theory of the self—a duplicitous self bifurcated between interior and exterior fields of display. While appreciating Henry’s attempt to reconstitute the interior self in relation to God, we argue he ultimately disqualifies the utility of the exterior body in the world; to overcome this imbalance we employ key insights from St. Augustine’s “phenomenology of the self,” drawing especially on his more mature works, De Trinitate, City of God and the Confessions. The first chapter offers broad context to the thesis as a whole by specifying what constitutes phenomenology as a line of inquiry, the debate surrounding the “theological turn” introduced by Dominique Janicaud in the 1990s and a constructive proposal for a rapprochement between phenomenology and theology. Chapter two determines Henry’s place in the phenomenological tradition, bringing to light his critical departure from both Heidegger and Husserl. Heidegger’s analytic of being-inthe- world discloses how human existence is co-emergent with the exterior (i.e. ecstatic) field of the world. Husserl’s focus on the intentional life of the ego suggests that consciousness is like a “lighthouse” that illuminates objects before its gaze. From Henry’s perspective, both Heidegger and Husserl advance a self shaped entirely by the exterior world and its temporal horizon. To counter the singular focus on exteriority, Henry does not deny exteriority but attends to the possibility of a site of pure interiority, secure and complete in its transcendental self-presence and thus disengaged from the exterior horizon of the world. Chapters three and four critically elaborate Henry’s duplicitous self from a theological point of view. Interrogating Henry’s triptych on Christianity (C’est moi la vérité, 1996; Incarnation, une philosophie de la chair, 2000; and Paroles du Christ, 2002), we see that the self is structured a duplicity or two-sidedness. Chapter three’s main premise is that the interior ego is manifest internal to itself apart from exterior horizon of temporality. Prior to the temporal opening of the world, Henry articulates a self who appears in non-temporal or “acosmic” union with divine life. Joined together in perfect unity by a subjective structure called “auto-affection,” the interior self and God form a fully-realized “monism,” a parousaic presence that both eliminates the Creator-creature distinction and promotes escapism from the world. Chapter four confirms this thesis with regard to Henry’s richly textured considerations of the body. Chapters five and six proceed to show a constructive way beyond Henry’s duplicitous self. Over against Henry, the thesis elaborates an eschatological conception of the self we call the “porous self.” Ordered by the eschatological structure of “seeking,” the porous self takes as its principal interlocutor St. Augustine, however, insights from Marion, Lacoste, Husserl and Heidegger are employed. This thesis figures a self that does not split, but integrates, the interior and exterior fields of display within the absolute horizon of the parousia or eternal Sabbath to come. Chapter five discusses the temporal nature of faith nurtured by the eucharist and the chapter six highlights the importance of the body in view of the ecclesial, sacramental and resurrection bodies. An exercise in constructive philosophical theology, this thesis figures the self over against Henry’s duplicitous self, and in so doing, integrates interiority more deeply with exteriority in a manner that accounts for (1) the temporal nature of the body in the world and (2) the eschatological distance between the self and God.
27
Dieleman, Kyle James. "The battle for the Sabbath in the Dutch Reformation: devotion or desecration?" Diss., University of Iowa, 2017. https://ir.uiowa.edu/etd/5458.
Full textAbstract:
My dissertation research project focuses on the doctrinal and practical importance of Sunday observance, also known as Sabbath observance, in the sixteenth-and-seventeenth-century Reformed communities in the Low Countries. My project investigates the theological import of the Sabbath and its practical applications. In tracing the development of the Sabbath in the Dutch Reformation, the first step is to focus on how Dutch Reformed theologians conceived of the Sabbath. When studying theologians important for the Dutch Reformed tradition the importance of the Sabbath cannot be ignored, but it is also evident that the theological issues regarding the Sabbath were complex and hotly contested. The theology of the Sabbath, I will argue, moves over time from an emphasis on spiritual rest to participating in the ministries of the church to a strict rest from all work and recreation.
Having examined the theological understanding of the Sabbath in the Dutch Reformed tradition, the next step is to explore congregants’ actual Sunday practices. By attending to church governance records at the national, regional, and local levels the importance of proper Sabbath observance quickly becomes clear. The provicinal synod records, classes’ records, and consistory records indicate that church authorities in the Dutch Republic were adamant that church members faithfully attend sermon and catechism services, refrain from sinful practices, and abstain from recreational activities. Equally as telling as the observance demanded of church members is how church authorities responded. The church records portray the church authorities as fretting over the disordered and unregulated nature of improper Sabbath observance. Furthermore, the church authorities frequently place the issue of Sabbath observance in the context of difficulties with other confessional groups.
Having established the importance of the Sabbath in Dutch Reformed theology and lived piety, I argue the emphasis on Sunday observance is best understood as resulting from two main factors. First, the emphasis on the Sabbath took place within a religiously plural situation where the Dutch Reformed Church was seeking to distinguish itself from Catholics, Anabaptists, and Remonstrants. In other words, my thesis is that emphasis on proper Sunday observance is a result of the Reformed church authorities attempting to maintain the pious reputation of the Reformed faith and establish the identity of the Reformed Church in the midst of multiple other confessional identities. Second, proper observance of the Sabbath was important because it was a way to ensure order within the church and society more broadly. Sunday observance was part of the religious authorities’ desire to maintain religious and moral order within the church and broader society.
My project leads to several conclusions. First, the theological issues regarding the Sabbath were not straight-forward in the Dutch Reformed tradition and received nuanced and varied treatment from different theologians. Second, strict Sabbath observance in the Dutch Reformed churches was not primarily the result of the influence of the English Purtians. Instead, the strict demands for Sunday observance were inherent within the Dutch Reformation. Finally, the interplay between church authorities and lay members regarding Sunday observance was complicated and contested. Lay members were quite willing to attend morning sermon services and, generally, abstain from work. However, they were much less willing to refrain from recreational activities, attend afternoon catechism services, and cease questionable, if not sinful, behaviors. The Dutch Reformation, then, was not simply handed down from above but was negotiated between church authorities and institutions and the lay members of the churches and the broader society.
28
Friskics, Scott. "Wilderness and Everyday Life." Thesis, University of North Texas, 2011. https://digital.library.unt.edu/ark:/67531/metadc84205/.
Full textAbstract:
I challenge the dualistic view of wilderness that has influenced wilderness philosophy, politics and experience in recent years. In its place, I offer an alternative vision that recognizes wilderness areas and working landscapes as complementary elements of a larger, inhabited landscape characterized by a heterogeneous mixture of human-land relational patterns representing various points along an urban-wilderness continuum. In chapters 2 through 4, I explore the philosophical, political and experiential implications of this wilderness-in-context vision. Experienced and understood as part of the landscape we call home, wilderness may engender, renew, and sustain an engaged and integrated wilderness practice involving regular contact with wilderness places, committed activism on behalf of wild lands and their inhabitants, and grounded reflection on the meaning and value of wilderness in our everyday lives.
29
Hope, Anne-Maree, and n/a. "The Legitimacy and Suitability of the Sabbath as a Symbol of the Eschatological Age." Griffith University. School of Theology, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070314.151801.
Full textAbstract:
This thesis demonstrates both the legitimacy and the suitability of the sabbath as a symbol of the eschatological age. Chapter one introduces the topic and hermeneutic of this thesis. In particular, it approaches the text in its final form, and with a background of postmodern influence. An overview of the sabbath in Jewish and Christian tradition in chapter two shows that the history of these traditions contains numerous concepts of the sabbath and how it is to be observed. A similar diversity of opinion is also found among contemporary scholars as to the origin and nature of the sabbath in the Hebrew Scriptures and in ancient Israel. Chapter three compares and contrasts the sabbath with other holy festivals. While the sabbath shares with these festivals the connection with the number seven, the proscription against work and even the title 'sabbath', it is unique in that it is connected with the attributes of blessedness, rest and holiness, and is presented as a memorial of creation and as a sign of the covenant between God and Israel. The connection with the concept of 'remembrance' is also confined to the sabbath and to the passover alone. Chapter four makes a more detailed examination of the sabbath passages in the Hebrew Scriptures, paying special attention to the topics of scholarly debate concerning the sabbath that were identified in chapter two. From these Scriptures, the sabbath may be legitimately interpreted as both a day of rest and a day of worship. The sabbath is also primarily presented as a Mosaic institution rather than a creation institution, and the Hebrew Scriptures contain no reference to its observance by foreigners outside of Yahweh worship in Israel. Nor is there any explicit indication that sabbath was a monthly institution, or that it had relatively little prominence during this time. An examination of the seventh-year festivals and the jubilee supports this understanding of the seventh-day sabbath. The concept of the eschatological age as a state of eternal sabbath also contains within it the implicit concept of holiness as a universal state. Chapter five investigates the legitimacy of viewing holiness in the Hebrew Scriptures as both perpetual and universal. While the Hebrew Scriptures contain mixed attitudes to the foreign nations, it does envision them as sharing in Israelite's salvation; and thus anticipates a state of universal holiness. Using the results of chapters two to five to demonstrate the legitimacy of this thesis' concept of the sabbath, the legitimacy of using this concept of the sabbath as a symbol of the eschatological age is also demonstrated. Drawing heavily on Gowan's work Eschatology in the Old Testament, chapter six identifies the primary themes of the eschatological age to be the end of sin, the presence of God, spiritual transformation, social transformation and the transformation of nature. It then examines how these themes are also found in connection with the sabbath, and shows that the nature of the sabbath is in many respects similar to the nature of the eschatological age. This makes the sabbath an especially suitable symbol of this eschatological age. Chapter seven explores what attributes of the sabbath may have made it an especially suitable symbol of the eschatological age in later Jewish and Christian traditions. In doing so, part one focuses on those unique attributes of the sabbath that were identified in chapter three; holiness, blessedness, rest, remembrance, creation and a covenant symbol. These attributes are then used to develop the sabbath as a symbol of creation and recreation. Part two then examines how Christian tradition developed new layers meaning for this symbol. In conclusion, chapter eight notes that the use of one or more of these attributes has been a frequent aspect of interpretations of the sabbath and eschatology. It is this thesis' presentation of all of these attributes together, however, as well as its identification of the uniqueness of these attributes to the sabbath, which demonstrates so strongly the suitability of the sabbath as a symbol of the eschatological age.
30
Hope, Anne-Maree. "The Legitimacy and Suitability of the Sabbath as a Symbol of the Eschatological Age." Thesis, Griffith University, 2005. http://hdl.handle.net/10072/365287.
Full textAbstract:
This thesis demonstrates both the legitimacy and the suitability of the sabbath as a symbol of the eschatological age. Chapter one introduces the topic and hermeneutic of this thesis. In particular, it approaches the text in its final form, and with a background of postmodern influence. An overview of the sabbath in Jewish and Christian tradition in chapter two shows that the history of these traditions contains numerous concepts of the sabbath and how it is to be observed. A similar diversity of opinion is also found among contemporary scholars as to the origin and nature of the sabbath in the Hebrew Scriptures and in ancient Israel. Chapter three compares and contrasts the sabbath with other holy festivals. While the sabbath shares with these festivals the connection with the number seven, the proscription against work and even the title 'sabbath', it is unique in that it is connected with the attributes of blessedness, rest and holiness, and is presented as a memorial of creation and as a sign of the covenant between God and Israel. The connection with the concept of 'remembrance' is also confined to the sabbath and to the passover alone. Chapter four makes a more detailed examination of the sabbath passages in the Hebrew Scriptures, paying special attention to the topics of scholarly debate concerning the sabbath that were identified in chapter two. From these Scriptures, the sabbath may be legitimately interpreted as both a day of rest and a day of worship. The sabbath is also primarily presented as a Mosaic institution rather than a creation institution, and the Hebrew Scriptures contain no reference to its observance by foreigners outside of Yahweh worship in Israel. Nor is there any explicit indication that sabbath was a monthly institution, or that it had relatively little prominence during this time. An examination of the seventh-year festivals and the jubilee supports this understanding of the seventh-day sabbath. The concept of the eschatological age as a state of eternal sabbath also contains within it the implicit concept of holiness as a universal state. Chapter five investigates the legitimacy of viewing holiness in the Hebrew Scriptures as both perpetual and universal. While the Hebrew Scriptures contain mixed attitudes to the foreign nations, it does envision them as sharing in Israelite's salvation; and thus anticipates a state of universal holiness. Using the results of chapters two to five to demonstrate the legitimacy of this thesis' concept of the sabbath, the legitimacy of using this concept of the sabbath as a symbol of the eschatological age is also demonstrated. Drawing heavily on Gowan's work Eschatology in the Old Testament, chapter six identifies the primary themes of the eschatological age to be the end of sin, the presence of God, spiritual transformation, social transformation and the transformation of nature. It then examines how these themes are also found in connection with the sabbath, and shows that the nature of the sabbath is in many respects similar to the nature of the eschatological age. This makes the sabbath an especially suitable symbol of this eschatological age. Chapter seven explores what attributes of the sabbath may have made it an especially suitable symbol of the eschatological age in later Jewish and Christian traditions. In doing so, part one focuses on those unique attributes of the sabbath that were identified in chapter three; holiness, blessedness, rest, remembrance, creation and a covenant symbol. These attributes are then used to develop the sabbath as a symbol of creation and recreation. Part two then examines how Christian tradition developed new layers meaning for this symbol. In conclusion, chapter eight notes that the use of one or more of these attributes has been a frequent aspect of interpretations of the sabbath and eschatology. It is this thesis' presentation of all of these attributes together, however, as well as its identification of the uniqueness of these attributes to the sabbath, which demonstrates so strongly the suitability of the sabbath as a symbol of the eschatological age.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Theology
Full Text
31
Dieleman, Kyle J. [Verfasser]. "The Battle for the Sabbath in the Dutch Reformation : Devotion or Desecration? / Kyle J. Dieleman." Göttingen : Vandenhoeck & Ruprecht, 2019. http://www.v-r.de/.
Full text
32
Johnson, Roberts M. "Jesus' understanding of the law in Mark 2:23-28." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
Full text
33
Hawley, Martin L. "There remains a Sabbath rest for the people of God interpreting [sabbatismos] in Hebrews 4:9 /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
Full text
34
Mhlanga, Paul. "The maintenance of land as theological-ethical implication of the Sabbath year in Leviticus 25:1-7." Thesis, Stellenbosch : Stellenbosch University, 2007. http://hdl.handle.net/10019.1/18370.
Full textAbstract:
Thesis (M.Th.)--University of Stellenbosch, 2007.ENGLISH ABSTRACT: THE MAINTENANCE OF LAND AS THEOLOGICAL-ETHICAL IMPLICATION OF THE SABBATH YEAR IN LEVITICUS 25: 1-7 Chapter one of this thesis discusses the justification of the investigation of the Sabbath year institution along practical, theological, economic and ethical grounds. The hypothesis statement is that the most important theological effects of the Sabbath year, according to the Pentateuchal books of Exodus, Leviticus and Deuteronomy can be traced back to the maintenance of land within the family. The selected methodology for this thesis entails a literature study of existing research (Chapters one to four) and a ‘close reading’ approach in order to examine the central text in this thesis (Lev 25: 1-7) (Chapter 5). The key terms defined in Chapter five are ‘land’, ‘maintenance of land’ and ‘Sabbath year’. Chapter two provides a theological background of the Sabbath year in the Pentateuch. Three agricultural annual festivals are discussed, namely the Feast of Unleavened Bread, the Feast of Harvest and the Feast of Tabernacles which form the theological context of Exodus 23:14-17 and Deuteronomy 15: 1-18. Chapter three identifies the motivations of the Sabbath year in the Covenant and Deuteronomic Codes and investigates the theological trends in the Books of Exodus and Deuteronomy. Chapter four is firstly an investigation of the theological trends in the Book of Leviticus and secondly of the theological trends in the Holiness Code. This chapter also covers the contents of the important institution to do with family land and other humanitarian matters, the Year of Jubilee (Lev 25: 8-54). Chapter five discusses the theological implications of the Sabbath year in Lev 25: 1-7. Chapter six is the concluding chapter which seeks to verify whether the hypothesis has been proven or not. The results of the research on the theological ethical implications of the Sabbath year for the retention of land within the family were conditionally positive. It was found that the Sabbath year helped land to remain within the family because of the following reasons: 1. the Sabbath year reminded humans to act as good stewards of God’s land; 2. the Sabbath year ensured food supplies for all the people because of God’s blessing on the spontaneous produce of the land in this special year; 3. the Sabbath year allowed the land to lie fallow a whole year thus allowing the land to be more productive in the following season thus helping poorer families to have a new beginning on the road to better life in the land; 4. As a year in which the burden of debt was removed from debtors this year helped poor landowners to recover economically and the cancellation of debts actually helped poor people not to sink deeper and deeper into debt which might end up leading to loss of land and other property. The Sabbath year theological and ethical stipulations were meant to create an environment where land was supposed to remain within families that inherited it from the LORD at the beginning, had Israel been obedient to God.
AFRIKAANSE OPSOMMING: DIE BEHOUD VAN GROND AS TEOLOGIES-ETIESE IMPLIKASIE VAN DIE SABBATJAAR IN LEVITIKUS 25: 1-7 Hoofstuk een van hierdie tesis bespreek die motivering vir die ondersoek van die Sabbatjaar as instelling op grond van praktiese, teologiese, ekonomiese en etiese gronde. Die hipotese is dat die mees belangrike teologiese implikasies van die Sabbatjaar, volgens die Pentateugboeke Eksodus, Levitikus en Deuteronomium teruggevoer kan word na die behoud van grond binne die familie. Die gekose metodologie vir hierdie tesis behels `n literatuurstudie van bestaande navorsing (Hoofstukke een tot vier) en `n ‘naby-lees’ benadering in Hoofstuk 5, wat die sentrale teks van hierdie tesis behandel, naamlik Levitikus 25: 1-7. Die belangrikste begrippe wat in hierdie hoofstuk beskryf word, is ‘grond’, ‘Sabbatjaar’ en ‘familie’. Hoofstuk twee bied `n teologiese agtergrond tot die Sabbatjaar in die Pentateug. Drie jaarlikse landboukundige feeste word bespreek., naamlik die Fees van die Ongesuurde Brode, die Oesfees en die Loofhuttefees, wat die teologiese konteks van Eksodus 23: 14-7 en Deuteronomium 15: 1-18 vorm. Hoofstuk drie identifiseer die motiverings vir die Sabbatjaar in die Verbondsboek en die Deuteronomiumkodeks, asook die teologiese tendense in die boeke Eksodus en Deuteronomium. Hoofstuk vier behels `n ondersoek na die teologiese tendense in die boek van Levitikus, asook in die Heiligheidskodeks. Hierdie hoofstuk behandel ook die inhoud van die belangrike instelling van familiegrond en ander humanitêre aangeleenthede in die Jubeljaar (Lev 25: 8-25). Hoofstuk vyf bespreek die teologiese implikasies van die Sabbatjaar in Levitikus 25: 1-7. Hoofstuk ses is die finale hoofstuk en poog om te verifieër of die hipotese van die tesis bewys kan word of nie. Die uitkoms van die navorsing oor die teologiese-etiese implikasies van die Sabbatjaar vir die behoud van grond binne die familie was positief, maar voorwaardelik. Daar is bevind dat die Sabbatjaar gehelp het om grond binne die familie te behou oor die volgende redes: 1. Die Sabbatjaar het mense herinner om as goed na God se grond te kyk; 2. Die Sabbatjaar het verseker dat daar genoeg kos is vir al die mense, juis as gevolg van God se seën op die spontane lewering van produkte deur middel van die grond in hierdie spesiale jaar; 3. Die Sabbatjaar het bepaal dat die grond vir `n jaar braak lê en dit het beteken dat die grond in die volgende seisoen meer produktief sou wees. Dit sou met ander woorde armer families help om `n nuwe begin te maak tot `n beter lewe in die land; 4. As `n jaar waarin die belemmering van skuld afgeskryf is, het hierdie jaar arm grondeienaars gehelp om ekonomies weer op die been te kom. Die kwytskelding het arm mense gehelp om nie verder skuld aan te gaan wat op die ou einde die verlies aan grond en ander eiendom sou beteken nie. Die Sabbatjaar se teologiese en etiese stipulasies was bedoel om `n situasie te skep waar grond binne die families wat dit aanvanblik van God ge-erf het, sou bly as hulle gehoorsaam aan God was.
35
Asiedu-Peprah, Martin. "Johannine Sabbath conflict as juridical controversy: An exegetical study of John 5 and 9:1-10:21." Thesis, Australian Catholic University, 2000. https://acuresearchbank.acu.edu.au/download/a4d41303f138b4ae317173759bb667d4436b59700b4ec9c27c9e45a80ce98d05/30608451/64784_downloaded_stream_9.pdf.
Full textAbstract:
The study examines the two Sabbath conflict narratives in the Fourth Gospel (In 5 and 9: 1-10:21) from a narrative-critical perspective. It seeks to determine the precise nature of the Johannine juridical metaphor as reflected in these narratives, the specific purpose of its use as a distinctive narrative genre in the text under study, as well as the plausible social function it would have played within the Johannine Sitz im Leben. The scope of the study is determined by the above-stated three-fold objective. Thus, it begins with the examination and critical evaluation of previous Johannine scholarship concerning the nature of the Fourth Gospel's juridical metaphor which, at least since Theo Preiss, is generally understood as corresponding to a trial. It then goes on to establish that, in the light of recent understanding of the Old Testament rib-pattern as a two-party juridical controversy, In 5 and 9:1-10:21 are best understood not as a trial, but as a two party juridical controversy as found in the Old Testament. This formal analysis of the text is then followed by an exegetical study of the Johannine Sabbath conflict material (In 5 and 9: 1-10:21). The exegetical analysis underscores the fact that the juridical process in the text under study is throughout bilateral in nature and therefore corresponds to the controversy as a juridical procedure and not to a trial (which is not encountered until chapters 18-19). The study closes by examining the specific role that the juridical controversy, as a narrative strategy, plays in terms of the communication to the reader of the christology which emerges from the two narratives, and the social function which the use of this distinctive genre would have had within the Johannine Sitz im Leben. In terms of major conclusions, the study establishes firstly that the Johannine Sabbath conflicts are essentially bilateral in nature with Jesus as the accused and ""the Jews"" as the accusers.;This means that we are dealing here with a juridical controversy and not a trial which is trilateral in nature. As a bilateral procedure, the juridical controversy is marked by a strong rhetoric of persuasion which is always aimed at one's opponent in a bid to convince him/her of the truthfulness of one's position in order to bring the conflict to a peaceful end and effect reconciliation. Secondly, it demonstrates that the narrator of the Fourth Gospel uses the juridical controversy as a narrative strategy for the purposes of the christological persuasion of the reader. This means that the narrator places the rhetorical techniques inherent in the juridical controversy at the service of the christological credo which he/she is seeking to communicate to the reader. Finally, the study shows that the recourse to the juridical controversy as a narrative strategy in the Fourth Gospel would have been necessitated by the Christian-Jewish conflicts of the post 70 C.E. period. The use of the juridical controversy in In 5 and 9: 1-10:21 would therefore have been part of the effort of the 10hannine Christians to convince their opponents of the truthfulness of their christological claims and to lead them to faith in Jesus. In this perspective, the juridical controversy christology would have functioned within the Johannine Sitz im Leben. among other things, as a means of persuasion of and an appeal to first-century Jewish non-Christians to acknowledge the true identity and significance of Jesus.
36
Huang, Ching-Hsin. "The exegesis of Leviticus 16 the day of atonement - in the calendrical context with regard to Sabbath observance /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.
Full text
37
Goode, Christine Marie. "Fast forward the dehumanizing emphasis on linear time in the North American television system /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
Full text
38
Belcher, Richard P. "An examination of s̲a̲b̲b̲a̲t̲i̲s̲m̲o̲s̲ and k̲a̲t̲a̲p̲a̲u̲s̲i̲s̲ in Hebrews 3:7-4:13 in light of their Old Testament background." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
Full text
39
Lemos, Cláudia Teresinha. "Jesus e o sábado." Faculdades EST, 2011. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=280.
Full textAbstract:
O presente trabalho pretende investigar o sábado na bíblia e as implicações
que ele trouxe para o povo de Deus. Estudaremos, também, as palavras de
Jesus em relação a ele, considerando a importância que Jesus dava para esse
dia. O primeiro capítulo explora o sábado no período do Antigo Testamento,
visto que não há como entender a importância que os judeus dedicavam a esse
dia nos tempos de Jesus, sem entender o que ele representou anteriormente.
Incluiremos nesse capítulo um pequeno estudo sobre criacionismo, pois
pensamos que a base para a compreensão da origem do sábado está na
semana da criação, conforme relatado no livro do Gênesis. No segundo
capítulo, analisaremos alguns versos do livro de Marcos, nos quais é relatado
um embate que Jesus teve com os fariseus por causa do sábado.
Finalizaremos expondo a parte teológica do sábado, suas implicações e
conseqüências nos tempos de Jesus e ainda hoje.The present work intends to investigate the sabbath in the bible and the implications it brought to Gods people. We are also going to study Jesuss words related to it, considering the great relevance the day had to Him, as a Jew. The first chapter explores the sabbath in the Old Testament, since there is no way to understand the significance the jewish people dedicated to this day, in Jesuss times, without understanding what it represented previously to them. We are going to include in the same chapter a brief study on Creationism, because we think the background to understand the sabbath roots are in the creation week, according to the Genesis account. In the second chapter, we are going to analyze some verses taken from The Gospel of Mark, in which Mark reports to us a controversy between Jesus and the Pharisees, because of the sabbath. We are going to conclude with the theological meaning of the sabbath, its implications and consequences in Jesuss times and still in our times.
40
Hildebrand, Robert J. "The concept of "The rest of God" in the Book of Hebrews." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
Full text
41
Alves, Paulo Antônio. "O mandamento do sábado no Decálogo: um estudo exegético de Ex 20,8-11; Dt 5,12-15." Pontifícia Universidade Católica de São Paulo, 2015. https://tede2.pucsp.br/handle/handle/18359.
Full textAbstract:
Made available in DSpace on 2016-04-29T14:27:27Z (GMT). No. of bitstreams: 1
Paulo Antonio Alves.pdf: 925433 bytes, checksum: b6577b6cc6ca3a3fb9cc667e035ce5ed (MD5)
Previous issue date: 2015-03-25The content of this dissertation is a reading of the Sabbath commandment in the two versions of the Decalogue, Ex 20,8-11 and Dt 5,12-15. This reading indicates some features provided by the biblical text, while a structure of the sabbath commandment and also offers some contributions of the Rabbinical Tradition and Christian theologians on this central theme, so deep and wide. Ex 20,8-11 is a positive formulation, one apodictic law, a law / teaching. It does not impose a cultural practices, but a rest, which should be consecrated to God. As in Gn 2,1-4a, the rest of the seventh day is explained as a limit set by God with his creative power. As the Temple delimited space, the same does the sabbath, delimiting a while and consecrates to God. Motivation is strictly theological: commemorates the creation and divine rest of the seventh day: a liberation from nothing, which is in its end a holy / time spent as separate and blessed because fruitful, full of life. These motivations are different, but both part of the same project: give to Israel through the command / law / teaching of the Sabbath a place of identity lived in a separate time: the seventh day. Dt 5,12-15 is justified by one anthropological motivation, social and equal, which extends even to nature: the animals and the land: it makes memory of the liberation of the land of Egypt by God's action. Besides these two important theological concepts, Creation and Liberation, the Sabbath commandment conveys the concepts of holiness, earth, chosen people and the verb keep, remember is to make an actualized memory. The sabbath commandment is updated by both schools to redefine and justify Israel's identity in the light of the central event for its history; the liberation of the land of Egypt. In addition to support the identity, the sabbath commandment is constituted as a source of spiritual nourishment for Israel and the Church, through the theology of compliance and not break or replacement. It commandment was structured as a centre of the Decalogue, in its two versions, also having a centre granting it a status: hermeneutical key of the Torah, the heart of the Alliance and subsequent laws
O conteúdo desta dissertação é uma leitura do mandamento do sábado nas duas versões do Decálogo, Ex 20,8-11 e Dt 5,12-15. Essa leitura aponta algumas características fornecidas pelo próprio texto bíblico, enquanto estrutura do mandamento do Sábado e, oferece também algumas contribuições da Tradição Rabínica e de Teólogos Cristãos sobre esse tema central, profundo e vasto. Ex 20,8-11 é uma formulação positiva, uma lei apodítica, uma lei/ensinamento. Não impõe práticas culturais, e sim descanso, o qual deve ser consagrado a Deus. Como em Gn 2,1-4a, o descanso do sétimo dia é explicado como um limite colocado por Deus com seu poder criativo. Como o Templo delimitava um espaço, do mesmo modo o sábado delimita um tempo e o consagra a Deus. A motivação é estritamente teológica: faz memória da criação e do descanso divino do sétimo dia: uma libertação do nada, a qual encontra no seu término um tempo santo/consagrado porque separado e, abençoado porque fecundo, cheio de vida. Essas motivações são diferentes, mas ambas participam do mesmo projeto: dar a Israel, por meio do mandamento/lei/ensinamento do Sábado um lugar de identidade vivido em um tempo separado: o sétimo dia. Dt 5,12-15 tem como justificativa uma motivação de cunho antropológico, social e igualitário, que se estende inclusive a natureza: os animais e a terra: faz memória da libertação da terra do Egito pela ação de Deus. Além desses dois importantes conceitos teológicos, Criação e Libertação, o mandamento do sábado veicula os conceitos de santidade, terra, povo eleito e do verbo guardar, lembrar é fazer memória atualizadora. O mandamento do sábado é atualizado por ambas as escolas para redefinir e fundamentar a identidade de Israel à luz do evento central para sua história; a libertação da terra do Egito. Além de fundamentar a identidade, o mandamento do sábado se constitui como fonte de alimento espiritual para Israel e para a Igreja, via teologia do cumprimento e não da ruptura ou substituição. Ele foi estruturado como centro do Decálogo, em suas duas versões, também ele possuindo um centro lhe outorgando um status de: chave hermenêutica da Torah, coração da Aliança e das leis subseqüentes
42
Wilhelm, Fabio. "O sábado no Antigo Testamento e na perspectiva de Jesus." Faculdades EST, 2014. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=541.
Full textAbstract:
O presente trabalho pretende investigar o sábado na Bíblia e as suas implicações
para o povo de Deus. Estudaremos também o posicionamento de Jesus em relação
ao sábado. O primeiro capítulo investiga o sábado no período do Antigo Testamento,
para podermos compreender o valor desta instituição nos tempos de Jesus. No
segundo capítulo, analisaremos uma perícope do evangelho de Marcos (2.23-28),
nos quais é relatada uma discussão entre os fariseus e Jesus em torno do sábado.
Finaliza-se o trabalho expondo a parte teológica do sábado, o posicionamento de
Jesus e o surgimento do domingo, como dia de comemoração da ressurreição de
Jesus.This study aims to investigate the Sabbath in the Bible and the implications that it has brought to the people of God. Also, we will study Jesuss position regarding the Sabbath. The first chapter explores the Sabbath in the Old Testament period, in order to understand the value of this institution in the times of Jesus. In the second chapter, we will do an exegesis of the Gospel of Mark (2:23-28), in which a discussion between Jesus and the Pharisees about the Sabbath is reported. The conflicts of Jesus, in the Gospels, regarding the Sabbath revolve almost solely around what things were allowed to do or not allowed to do on that day. All texts deal with cures on the Sabbath, with the exception of Mark 2:23-28. We will analyze the position of Jesus in relation to the Sabbath, based on this pericope, for Jesus establishes this one as the primary matrix for understanding all the other texts on the Sabbath. We finish by presenting the advent of Sunday as the day to commemorate the resurrection of Jesus. The day of the resurrection became special for the memory of the first Christians and for the Christian Church.
43
Bentley, Wessel. "The Kingdom of God in Moltmann’s eschatology : a South African perspective." Diss., University of Pretoria, 2003. http://hdl.handle.net/2263/28667.
Full textAbstract:
This dissertation focuses on the notion of the Kingdom of God in Jürgen Moltmann’s eschatology. The notion of the Kingdom of God is understood in many different ways, most of which bears very little relevance to secular life. The problem is therefore created of people either denying the existence of such a Kingdom (because of its deemed irrelevance) or emphasising the Kingdom to such an extent that the problems confronting life are ignored. It is the hypothesis that Moltmann puts forward an understanding of the Kingdom of God that is relevant to our daily existence. The notion of the Kingdom of God serves as an underlying theme in most, if not all of Moltmann’s works. Having suffered tremendously himself, Moltmann seeks to understand the Kingdom of God as not being purely metaphysical, but a way of living that can enhance our experience of the entire cycle of life. This is a literature study, using Moltmann’s book “The Coming of God: Christian eschatology” as the main source. Each chapter in this dissertation focuses on one section of this theological work, evaluates the progression of theological argument considering Moltmann’s other works and then seeks an existential understanding of the point using the South African context. Moltmann’s argument starts with Personal eschatology and proceeds to Historical eschatology, Cosmic eschatology and lastly, Divine eschatology. One therefore finds a natural growth in his argument, seeking the relationship between the immanence and transcendence of God. In order to confirm the hypothesis, this dissertation considers the various understandings of the concept of the Kingdom of God in light of the human views on life, death, history and creation. An exclusively transcendent God is proven to be unable to establish a reign in any of these human experiences, rendering the notion of the Kingdom of God irrelevant. A purely immanent God, on the other hand, also creates an irrelevant Kingdom, being proven to be limited by the confines of human thought and experience. The search in this dissertation is for an understanding of God and of God’s Kingdom that will neither deny the divinity of God nor will see the context of life as too finite to be included in the Kingdom of God. It is the argument that Moltmann’s notion of the Kingdom of God provides exactly that. This view is especially relevant to the South African context, as a growing secularised community progressively questions the relevance of the notion of the Kingdom of God. It is especially questioned as the H.I.V./A.I.D.S. pandemic is causing widespread suffering and death in this country. Moltmann’s eschatology is specifically used as the main doctrine in this argument as he views all theology to be based on the eschatological journey of God and creation. The questions that people ask, namely “Where is life going?” and “What do we have to hope for?” are in essence eschatological questions. It is my belief that this work will provide a theological understanding of the Kingdom of God that is relevant and accessible to especially the South African context. Copyright 2003, University of Pretoria. All rights reserved. The copyright in this work vests in the University of Pretoria. No part of this work may be reproduced or transmitted in any form or by any means, without the prior written permission of the University of Pretoria. Please cite as follows: Bentley, W 2003, The Kingdom of God in Moltmann’s eschatology : a South African perspective , MA dissertation, University of Pretoria, Pretoria, viewed yymmdd < http://upetd.up.ac.za/thesis/available/etd-10132003-170757 / >Dissertation (MA (Theology))--University of Pretoria, 2004.
Dogmatics and Christian Ethics
unrestricted
44
Cohen, 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 textAbstract:
Est-ce-que le sabbat est d'origine hébraïque ?Quand est né le dimanche ?Est-ce que Paul est l'inventeur du christianisme ?Comment expliquer la position des chrétiens sabbataires aujourd'hui ?Is the sabbath from hebrew origin ?When the Sunday is "born" ?Was Paul the inventor of christianism ?How to explain the position of the sabbatarien christians ?Doctorat en Philosophie
info:eu-repo/semantics/nonPublished
45
Talbot, Elizabeth V. "Rest and sabbath in Matthew's Gospel : an investigation of Matthew 11:25-12:14 in the Context of the Gospel's theology and setting." Thesis, University of Gloucestershire, 2013. http://eprints.glos.ac.uk/2362/.
Full textAbstract:
Jesus' invitation to rest in Matthew 11:28-30 is part of the evangelist's special material, inserted between the pronouncement that only the Son fully knows the Father and possesses the unique prerogative to reveal him (11:25-27) and the only two sabbath stories in this Gospel (12:1-14). This dissertation explores the significance of such a juxtaposition. Since the use of the Jewish Scriptures is pervasive in Matthew’s Gospel, the dissertation studies the use of the evangelist’s term for rest (a0na/pausiv) throughout the LXX. As a result of this analysis, it proposes that there are three main potential backgrounds for the concept of rest in this two-fold pericope and these can be summarized under the categories of "sabbath rest", "peaceful inheritance" and "wisdom's repose." These categories then provide the resources for a fresh evaluation of the significance of Jesus' offer of rest in its Matthean narrative context. In addition, the examination of Matthew’s theology of rest and Sabbath in 11:25-12:14 in light of the major themes of law, eschatology and Christology in this Gospel suggests that Matthew’s approach to interpreting Sabbath law and his eschatological perspective are primarily based on his beliefs about Jesus. Jesus is the Mosaic-Davidic eschatological agent prophesied in the Jewish Scriptures and through him has been inaugurated a new era of Christ-centered law interpretation along with a present realization of the eschatological expectations of the sabbath rest of the messianic age that is to be consummated at his parousia. This Christological conviction has placed the Matthean community at odds with the leaders of its own religious society, who have rejected its belief about the identity and mission of Jesus, including its proposal that the sabbath commandment’s rest from now on points to the eschatological reality of rest that is centered in Jesus.
46
Souza, Flavio da Silva de. "A laicidade brasileira e a guarda do sábado pelos adventistas do sétimo dia." Universidade Federal de Juiz de Fora, 2013. https://repositorio.ufjf.br/jspui/handle/ufjf/1030.
Full textAbstract:
Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-03-28T14:34:01Z
No. of bitstreams: 1
flaviodasilvadesouza.pdf: 1015776 bytes, checksum: c62afc7ca87759caf72941dd770930a4 (MD5)Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-04-24T02:36:01Z (GMT) No. of bitstreams: 1 flaviodasilvadesouza.pdf: 1015776 bytes, checksum: c62afc7ca87759caf72941dd770930a4 (MD5)
Made available in DSpace on 2016-04-24T02:36:01Z (GMT). No. of bitstreams: 1 flaviodasilvadesouza.pdf: 1015776 bytes, checksum: c62afc7ca87759caf72941dd770930a4 (MD5) Previous issue date: 2013-06-26
Este trabalho teve como objetivo compreender a relação entre a laicidade brasileira e a guarda do sábado pelos adventistas do sétimo dia. Para isso, através de revisão bibliográfica, buscou-se entender a origem da Igreja Adventista do Sétimo Dia, a importância do sábado para a mesma, suas ações para legitimar este preceito e como as constituições brasileiras influenciaram no desenvolvimento da IASD. A procura pela compreensão da laicidade brasileira também foi objeto deste trabalho e se deu através da comparação desta com as laicidades francesa e estadunidense. A partir disto, foi feito um estudo de como se comporta na prática a laicidade brasileira em relação à questão da guarda do sábado pela IASD. Isto se deu através de análises das leis que defendem um tratamento diferenciado para os adventistas do sétimo dia, quando a questão da guarda do sábado se torna um impeditivo para estes terem acesso à educação e a cargos públicos, como também as ações diretas de inconstitucionalidade destas leis. Por fim, foi feito um exame de decisões judiciais na questão da guarda do sábado, observando os argumentos dos magistrados para entender suas possíveis motivações, bem como a própria laicidade brasileira, pois as decisões judiciais, neste caso, são a laicidade na prática.
The objective of this thesis was to understand the relationship between the Brazilian laicity and Sabbath observance by the Seventh-day Adventists. In order to do that, a study of the origin of the Seventh-day Adventist Church (SDAC) helped to pin down the importance of the Sabbath for that church. This study also focused in the actions taken by that church in order to legitimize this precept as well as the ways the Brazilian constitutions impacted on the development of the SDAC. Another objective was to better understand and describe the Brazilian laicity, by comparing this with the French and American laicity. For that reason, this study focused on the laws that prescribe special treatment for the Seventh-day Adventists when Sabbath observance becomes an impediment for their access to education and to public office, discussing whether or not these laws are constitutional measures. Finally, judicial decisions concerning the observance of the Sabbath are analyzed, and the arguments advanced by Brazilian magistrates are described in order to understand their possible motivation, vis-à-vis Brazilian laicity, since judicial decisions reveal the practical side of Brazilian laicity.
47
Moyer, Dean W. "Worship renewal for the vocational worship pastor an eight-week renewal curriculum established upon redemptive themes inherent in the theologies of baptism, Sabbath rest, and Imago Dei /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
Full text
48
Carneiro, Marcelo da Silva. "O FILHO DO HOMEM É SENHOR DO SÁBADO : MEMÓRIA E IDENTIDADE NOS EVANGELHOS SINÓTICOS." Universidade Metodista de São Paulo, 2014. http://tede.metodista.br/jspui/handle/tede/320.
Full textAbstract:
Made available in DSpace on 2016-08-03T12:19:46Z (GMT). No. of bitstreams: 1
Ma1a145.pdf: 1856786 bytes, checksum: ddcffb826ac74f4719db5da637f6e2c5 (MD5)
Previous issue date: 2014-10-20Conselho Nacional de Desenvolvimento Científico e Tecnológico
This research is about Memory and Identity in the Synoptic Gospels, in the view of Mk 2.23-28, Mt 12.1-8 and Lk 6.1-5, that read the conflict between Jesus and the Pharisees, about Plucking of the Grain on the Sabbath. We try the demonstrate that the Gospels narratives are indiciary of the communities identity that generate them, in the Greek-roman World, that orality and textuality has the same influence. Therefore, will study the colletive memory as oral tradition formative, as well the orality and textuality relation in Synoptic Gospels narratives and memories. The choice of the pericope is justified by the texts indicate a identity linked to Judaic culture, in that the Sabbath was a most important identity symbol of the Judaism of 1th Century. In this way the Protochristians communities has arguments to defend of accusations and in the same time define boundaries to insert their place in relation to other intrajudaic groups. Finally, in the elaboration of this document, each community choice a specific literary genre, closer to text purpose. In this way is possible identify which Gospel is closer to Judaic environment and which them is so far. In their narratives, the Evangelists want affirm whom is Jesus to the community as well, establishing his messianic identity. In the specific pericope, the most important logia is that affirm Jesus Son of Man as Lord of the Sabbath. Jesus assumes the community prototype, while the Pharisees, Jesus opponents, assume the role of their that dont have any concerned about the neighbor, try the justify themselves by the strict observance of the mosaic Law.
Esta pesquisa versa sobre memória e identidade nos Evangelhos Sinóticos, à luz de Mc 2.23-28, Mt 12.1-8 e Lc 6.1-5, que trata do conflito entre Jesus e os fariseus sobre pegar espigas num campo em dia de Sábado. Procura-se demonstrar que as narrativas dos evangelhos são indiciárias da identidade das comunidades que as geraram, no mundo greco-romano, onde oralidade e textualidade tinham a mesma influência. Para tanto, será estudada a memória coletiva como formadora da tradição oral, bem como da relação entre oralidade e textualidade nas narrativas e memórias dos Evangelhos Sinóticos. A escolha da perícope se justifica pelos textos indicarem uma identidade vinculada à cultura judaica, onde o Sábado era um dos marcos identitários mais importantes dos judaísmos do séc. 1 d.C. Desse modo as comunidades protocristãs tinham argumentos para se defender de acusações e ao mesmo tempo estabelecer fronteiras para definir o seu lugar em relação aos demais grupos intrajudaicos. Por fim, na elaboração de seu documento, cada comunidade optou por um gênero literário específico, mais adequado ao objetivo de seu texto. Torna-se possível, desse modo, identificar qual Evangelho está mais vinculado ao ambiente judaico e qual deles está mais distante. Em suas narrativas, os evangelistas desejam afirmar também quem é Jesus para a comunidade, estabelecendo assim sua identidade messiânica. Na perícope em questão, o dito mais importante é o que afirma que Jesus o Filho do Homem - é Senhor do Sábado. Jesus passa a ser o protótipo da comunidade, enquanto os fariseus, adversários de Jesus, passam a representar aqueles não tem qualquer preocupação com o próximo, tentando se justificar pela observância rigorosa da Lei mosaica.
49
Farescour, Michel. "Psaume 92 : une étude exégétique." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAK008.
Full textAbstract:
Une analyse du texte hébreu du Psaume 92 est proposée. Celui-ci étant un chant, le premier dessein du travail consiste à analyser les procédés poétiques qui le composent. L’autre intérêt concerne les préoccupations historiques du poème, lesquelles déterminent l’atmosphère qui s’en dégage et qui prévalait lors de sa composition, ses circonstances d’origine, sa date de composition et l’identité de son auteur. Un troisième pôle de l’exégèse, proche du premier, et en opposition avec le second, étudie le texte pour lui-même sans qu’il ne soit ancré dans son contexte historique. La structure du texte est décortiquée d’une part pour découvrir sa beauté technique et d’autre part pour voir comment elle guide le lecteur vers une compréhension optimale de l’instruction du psaume. Les caractéristiques de notre travail sont doubles : 1) être fidèle à l’approche exégétique historico-critique ; 2) apporter une pointe de modernité par le biais de l’analyse structurelle dans le chapitre correspondant. Parmi les résultats les plus probants, on notera que la métaphore végétale du bourgeonnement signifie que justes et méchants ont droit à la vie. Mais alors que celle des justes est restaurée, soutenue et garantie par le Seigneur, cette dernière ne prend pas de part active dans l’existence et la rétribution des méchantsAn analysis of the Hebrew text of psalm 92 is offered. Being a song, the first purpose of this work is to examine the poetic processes that it entails. The other focus pertains to the historical concerns of the poem, insofar as they determine its climate, the one that prevailed as it was composed, the circumstances of its origin, the date of composition and the identity of its author. A third pillar of the exegesis, close to the first one and in opposition to the second, is to study the text for its own sake without regard for its historical context. The structure of the text is scrutinized to, on the one hand, discover its technical beauty and on the other hand to see how it guides the reader towards an optimal understanding of the teaching of the poem. In plain: the characteristics of our work are twofold: 1) to be faithful to the historico-critical exegetic approach; 2) to bring a zest of modernity thanks to a structural analysis in the chapter on structure. Among the evidence-based results, we shall observe that the vegetal metaphor of burgeoning means that the just and the wicked have the right to live. However, if that of the just is restored, sustained and guaranteed by the divinity, the latter shall take no active part in the existence and retribution of the wicked
50
Schach, Vanderlei Alberto. "Fariseus e Jesus : teologia e espiritualidade em relação ao sábado a partir de Mc 3:1-6 : características e avaliação crítica." Faculdades EST, 2007. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=43.
Full textAbstract:
Uma análise de um grupo político-religioso do judaísmo em confronto com os ensinamentos de Jesus Cristo. Primeiramente são analisados as origens e pressupostos da teologia farisaica, envolvendo uma caracterização geral do grupo fariseu e uma breve descrição de outros grupos competidores. Num segundo momento se trata do conflito de Jesus com os fariseus em relação ao sábado, partindo de uma exegese de Mc 3:1-6. Também são traçados paralelos entre os fariseus e seu relacionamento com Jesus nos evangelhos sinóticos, bem como apresentado um excurso sobre o sábado judaico. A última parte, finalizando a pesquisa, envolve continuidade e descontinuidade da lei por parte de Jesus e o seu posicionamento diante do sábado e ainda pontos convergentes e divergentes de Jesus com os fariseus.An analysis of a political-religious group in first-century Judaism, i.e. the Pharisses, in confrontation with the teachings of Jesus Christ. Firstly, the origin and presuppositions of the theology of the Pharesees are analyzed, involving a general characterization of the group of the Pharisees and a brief description of competing groups (Sadducees, Essenes, etc.). Then, the focus is the conflict between Jesus and the Pharisees in relation to the Sabbath, with Mark 3:1-6 as the point of departure. At the same time, parallels are drawn between the Pharisees and their relationship with Jesus. An excursus on the Jewish Sabbath is also included. In the last part of the paper, the main topic is the continuity and discontinuity on the part of Jesus and his position vis-à-vis the Sabbath, as well as points of convergence and points of divergence between Jesus and the Pharisees.