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1
Cheung, Man-ling, e 張曼玲. "The role of religious attributions in coping with bereavement". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1995. http://hub.hku.hk/bib/B3197787X.
Testo completo
2
Liebman, Tobi. "The Jewish exegetical history of Deuteronomy 22:5 : required gender separation or prohibited cross-dressing?" Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79786.
Testo completoAbstract (sommario):
Deuteronomy 22:5 has sparked much interest and wonder for both readers and interpreters of the Bible, throughout Jewish history. Divided into three parts, the verse reads as follows: "A woman should not have keli gever (man's apparel, utensil or tool) on her; a man should not wear simlat isha (a woman's dress, robe, mantle, tunic); anyone who does these things is an abomination to the Lord your God." Each part of the verse has raised questions among exegetes, like how to define its key terms simlat isha and keli gever and what is the nature of the abomination. This thesis explores the responses to these questions through a presentation of the Jewish exegetical history of Deut. 22:5 from biblical times to the present. It demonstrates how the interpretations of this verse varied the application of the biblical law derived from it and thereby affected and altered dress codes, interactions, behhviours, and daily habits of Jewish men and women throughout history.
3
McRobert, Laurie. "Emil L. Fackenheim, from philosophy to prophetic theology". Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=76905.
Testo completo
4
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.
Testo completoAbstract (sommario):
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.
5
Brown, Robert Bruce. "Holy war as an instrument of theocratic and social ideology in Judaic, Christian, and Islamic history". CSUSB ScholarWorks, 1997. https://scholarworks.lib.csusb.edu/etd-project/1428.
Testo completo
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Flannagan, Matthew, e n/a. "Is historic Christian opposition to feticide intellectually defensible in the 21st century?" University of Otago. Department of Theology and Religious Studies, 2006. http://adt.otago.ac.nz./public/adt-NZDU20070208.095157.
Testo completoAbstract (sommario):
In this work, I argue that the Alexandiran position on feticide found in Hellenistic Judaism and appropriated by patristic, medieval and reformed theologians is defensible in the 21st Century. I formulate an argument from the Alexandrian position as it appears in several representative Christian traditions. This argument contends that that: [1] killing a human being without justification violates the law of God, [2] a formed conceptus (i.e. a fetus) is a human being and [3] that in the case of feticide (at least in the majority of cases) no justification is forthcoming.
In developing my case, I argue that the objections raised against the premises of this argument by contemporary philosphers are unsound. I defend the intellectual acceptability of belief in and appeals to the existence of a divine law, the notion that a formed fetus is a human being and the claim that feticide lacks any justification in the vast majority of cases.
In addition, I examine and critique theologians who claim the Alexandrian position is motivated by misogyny and those who claim it appropriates a translation error found in the Septuagint.
I conclude that the traditional position is defensible and that contemporary dismissals of it are unconvincing.
7
Paul, Eddie. "Shibboleth into silence : a commentary on presence in the Hebrew Bible". Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61113.
Testo completoAbstract (sommario):
In the Hebrew Bible, literary patterns of revelation and concealment are based on humanity's initial encounter with God in the Garden of Eden. God asks the question "Where are you?" Adam and Eve reveal themselves by articulating their concealment behind the fig leaf. This paradox effects their exile from Eden, and their progeny must henceforth mediate this paradox in their future verbal intercourse with God.It is the intention of this work to suggest how in certain textual passages, this paradox is defined and structured according to a literary dichotomy of language and silence. After the exile, biblical characters proclaim their presence before God by uttering a password ("Here I am") which is, in effect, an existential utterance of dialogic reconstruction. Through various literary devices, I hope to show how this "vertical" dialogue is re-established by Adam and Eve's progeny, and how the biblical narrator(s) uses language to show silence as a "phenomenon" of the word.
8
Sasson, Vanessa Rebecca. "Compassion in The Tibetan Book of the Dead and the Tractate Mourning : a comparative study". Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21263.
Testo completoAbstract (sommario):
The Tibetan Book of the Dead and the Jewish Tractate Mourning are important texts about death in their respective traditions. The Tibetan Book of the Dead is a manual read by the living to the deceased as the deceased journeys through the many realms of the after-life. It is an abstract, philosophical text. The Tractate Mourning on the other hand, is a highly empirical and pragmatic text that guides the living through their loss. It is concerned only with the living left behind and offers no guidance to the deceased. Despite this profound difference however, this thesis has as its objective to show that both traditions, as evidenced through these texts, share an underlying emotion: compassion. Through the concern shown to the deceased as he or she stumbles through the often terrifying realms of the after-life in the Tibetan tradition, and through the precise and detailed instructions given to the living in the Jewish tradition as the mourners are guided through their grief, both texts exhibit profound compassion.
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Parente, Natasha Torlay. "A influência do coping religioso-espiritual na qualidade de vida de pais e mães, após a perda de um(a) filho(a) por causas externas". Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20611.
Testo completoAbstract (sommario):
Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-11-14T14:42:14Z
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
This study sought to verify the influence of spiritual/religious coping (SRC) on the quality of life of a father and/or mother who has lost a child by external causes. It is a cross-sectional, quantitative and qualitative study. Participants were invited to collaborate voluntarily and after agreeing, they answered the questionnaires Spiritual Religious Coping Scale Brief (SRCOPE brief Scale), WHOQOL Spirituality Religiousness and Personal Beliefs, and the Duke Religious Index, DUREL. The population was composed by forty participants, constituted equally by twenty mothers and twenty fathers, who lost the child by external causes, with more than three months of time of the loss. The cause of death by homicide, represents 67.5%, traffic accident composes 15%, tragedy of Kiss Nightclub constitutes 12.5%, suicide evidences 2.45%, as well as and 2.45% for lost bullet. Fathers and mothers present high frequency of IR, as well as RO and RNO. Fathers and mothers aged 29 to 44 years have a higher religiosity than those aged over 44 years. Fathers manifest a higher Positive SRC (PSRC) Offer of Help (p = 0.0001), Positive attitude towards God (p = 0.0005) and lower Negative SRC (NSRC) (p = 0.007) than mothers. No correlation was found between quality of life, religious frequency and SRC. The qualitative results revealed that mothers have greater difficulty in dealing with loss, according to Stroebe and Shut (1999; 2001), Rando (1997), Schatz (1997); There was a marked presence of illusions related to the departed child, considered expressions of continuous bonds. The positive SRC (PSRC) was highlighted in the narrative of fathers and mothers, used as a resource to serve others, through volunteering and/or building prosocial institutions, to be beneficial for well-being as well as in the construction of meaning and in the search for purpose in life
Este estudo buscou verificar a influência do coping religioso-espiritual (CRE) na qualidade de vida de um pai e/ou de uma mãe que perderam um filho por causas externas. Trata-se de um estudo transversal, quantitativo e qualitativo. Os participantes deste estudo foram convidados a colaborar voluntariamente e, após concordarem, responderam aos questionários: Escala de Coping Religioso-Espiritual Abreviada (Escala CRE-abreviada), WHOQOL Spirituality Religiousness and Personal Beliefs e a Escala de Religiosidade de Duke (DUREL). A população foi composta por 40 participantes, constituída igualitariamente por vinte mães e vinte pais, que perderam o filho por causas externas, com mais de três meses de tempo da perda. A morte por homicídio representa 67,5%, por acidente de trânsito compõe 15%, na tragédia da Boate Kiss constitui 12,5%, por suicídio evidencia 2,45% e, por bala perdida, 2,45%. Pais e mães, apresentam alta frequência de RI, assim como de RO e RNO. Pais e mães de 29 a 44 anos têm maior religiosidade do que aqueles com idade superior a 44 anos. Os pais evidenciaram maior CRE Positivo (CREP) de Oferta de Ajuda (p=0,0001), Posição Positiva Frente a Deus (p=0,0005) e menor CRE Negativo (CREN) (p=0,007) do que as mães. Não foi encontrada correlação entre qualidade de vida, religiosidade e CRE. Os resultados qualitativos revelaram que mães tem maior dificuldade em lidar com a perda, conforme apontam Stroebe e Shut (1999; 2001), Rando (1997), Schatz (1997); houve uma acentuada presença de ilusões relacionadas à criança que partiu, consideradas expressões de vínculos contínuos. O CRE Positivo (CREP) se destacou nos relatos de pais e mães, utilizado como recurso para servir ao outro por meio de voluntariado e/ou na formação de instituições pró-sociais, evidenciando benefícios para o bem-estar, assim como na construção de significado e busca de sentido da vida
10
Gaudin, Gary A. "Hope becomes command : Emil L. Fackenheim's "destructive recovery" of hope in post-Shoa Jewish theology and its implications for Jewish-Christian dialogue". Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82878.
Testo completoAbstract (sommario):
Emil Ludwig Fackenheim became a Rabbi even as the Holocaust was claiming the lives of six million Jews. Further study, first in Scotland and then in Canada, brought him to an impressive academic career in philosophy, to which he committed much of his life and writings. Yet he was also driven to try to respond theologically to the Shoa, so as to offer Judaism a genuine alternative to the nineteenth century tradition of liberal Judaism which had not been able to withstand or fight against National Socialism when Hitler came to political power. By going behind that failed nineteenth century tradition, primarily in dialogue with the thought of Rosenzweig and Buber, Fackenheim thought, by the middle of the sixth decade of the twentieth century, that he had rediscovered a solid core for post-Auschwitz Jewish faith: one rooted in a recovery of supernatural revelation, of God's presence in, and the messianic goal of, history. The Six Day War of June 1967 threw his careful reconstruction of Jewish faith into disarray, however. Facing a second Holocaust in one lifetime; and with an acute awareness that once again the Jewish people stood alone, Fackenheim raised questions about God and history and the Messianic which utterly destroyed his reconstruction. Even as he struggled with the crisis, however, he began to discern that hope had become a commandment. He began a process of even more profound reconstruction (or "destructive recovery") of the faith that radically reshaped the possibility of hope for Jewish faith in a post-Shoa world. And Christian theologians in dialogue with him find it necessary to embark on a destructive recovery of hope for the Christian tradition as an authentically Christian response to Auschwitz. Emerging from that dialogue is a fresh appreciation of the self-critical tradition of the theology of the cross.
11
Shahbaz, Amy Renee. "Spiritual experience: The relationship with the grief process". CSUSB ScholarWorks, 2002. https://scholarworks.lib.csusb.edu/etd-project/2118.
Testo completoAbstract (sommario):
There were four major purposes of this study: (1) to evaluate the level of grief experience by bereaved individuals who attend either a grief support group or grief psycho-educational group in the Inland Empire, (2) to evaluate the level of spirtuality experienced by bereaved individuals who attend either a grief support or grief psycho-educational group in the Inland Empire, (3) to correlate the level of grief reactions with the level of spiritual experience within bereaved individuals, and (4) to describe demongraphic and grief/spiritual-related factors that may influence a bereaved individual's spiritual experience and grief process.
12
Gill, Rodney W. "A History of Overcoming: Nietzsche on the Moral Antecedents and Successors of Modern Liberalism". Thesis, University of North Texas, 2016. https://digital.library.unt.edu/ark:/67531/metadc955072/.
Testo completoAbstract (sommario):
This work aims to understand human moral psychology under modern liberalism by analyzing the mature work of philosopher Friedrich Nietzsche. I seek to understand and evaluate Nietzsche's claim that liberalism, rather than being an overturning of slave morality, is an extension of the slave morality present in both Judaism and Christianity. To ground Nietzsche's critique of liberalism theoretically, I begin by analyzing his "master" and "slave" concepts. With these concepts clarified, I then apply them to Nietzsche's history by following his path from Judaism to liberalism and beyond--to his "last man" and Übermensch. I find that Nietzsche views history as a series of overcomings wherein a given mode of power maintenance runs counter to the means by which power was initially attained. Liberalism, as the precursor and herald of the "last man," threatens the end of overcoming and therefore compromises the future of human valuation and meaning.
13
Massart, Mordechai Ben. "A Rabbi in the Progressive Era: Rabbi Stephen S. Wise, Ph.D. and the Rise of Social Jewish Progressivism in Portland, Or, 1900-1906". PDXScholar, 2010. https://pdxscholar.library.pdx.edu/open_access_etds/729.
Testo completoAbstract (sommario):
Rabbi Stephen S. Wise presents an excellent subject for the study of Jewish social progressivism in Portland in the early years of the twentieth-century. While Wise demonstrated a commitment to social justice before, during, and after his Portland years, it is during his ministry at congregation Beth Israel that he developed a full-fledged social program that was unique and remarkable by reaching out not only within his congregation but more importantly, by engaging the Christian community of Portland in interfaith activities. In so doing, Wise broke off from the traditional role expected of rabbis by bringing social causes to the fore over traditional Jewish observances. This thesis examines the years and contributions of Stephen Wise in Portland between 1900 and 1906. An overall study of the Jewish community in Portland is presented along with a general description of the condition of how both German and Eastern European Jews through their settlement, business occupation, and pace of assimilation came to envision their integration into the American mainstream. In order to fully appreciate Wise's commitment to social progressivism in Portland, this study will look to detail how Liberal Judaism, Ethical Culture, and the Social Gospel movement provided Wise with the means to combine his rabbinate with public advocacy in the prophetic tradition. The thesis then focuses on Wise's social activities and struggles against child labor, gambling, and prostitution with a special interest on the Chinese Exclusion Acts that struck the small but active Chinese community of Portland.
14
Schmidt, Brian B. "Israel's beneficent dead : the origin and character of Israelite ancestor cults and necromancy". Thesis, University of Oxford, 1992. http://ora.ox.ac.uk/objects/uuid:ee87abe0-ad6f-406f-8011-0f2dbfe5bd04.
Testo completoAbstract (sommario):
This investigation aims to ascertain whether or not the Israelites believed in the supernatural beneficent power of the dead. First, a lexicon of selected mortuary practices and beliefs is outlined. In the Israelite context, those rites most likely to reflect this belief are necromancy and those which fall within the purview of the ancestor cult intended to express veneration or worship of the ancestors (ch. 1). Secondly, an evaluation of the relevant texts from Syria-Palestine of the third to first millennia B.C.E. demonstrates that a longstanding West Semitic or Canaanite origin for Israel's belief in the supernatural beneficent power of the dead cannot be established on the basis of these data (chs. 2 and 3). Thirdly, an examination of the Hebrew Bible demonstrates that while a concern to care for or commemorate the dead might be inferred, neither an ancestor cult nor ancestor veneration or worship in particular can be established on the basis of the available literary (or material) evidence. Moreover, while necromancy is occasionally attested, the relevant passages which polemicize against Israel's embrace of this practice originate either in the last days of the Judahite monarchy or, more likely, during the exile itself. The historical reality which gave rise to this polemical tradition was the threat which Mesopotamian religion and magic beginning with the Neo-Assyrian period posed to later (dtr?) Yahwism (ch. 4). Comparative ethnographic data suggests that the longstanding absence of the belief in the beneficent dead in Israel and Syria-Palestine might be partially explained as a reaction to the pervasive fear of the dead. Nevertheless, once this belief was embraced by late Israelite society, owing to contemporary developments in politics (Mesopotamian hegemony), economics (depletion of resources), and religion (popularity of divination), necromancy, not ancestor veneration or worship, presented itself as the preferred ritual expression of this belief (conclusion).
15
Pyle, Rhonda. "Bad Blood: Impurity and Danger in the Early Modern Spanish Mentality". Thesis, University of North Texas, 2010. https://digital.library.unt.edu/ark:/67531/metadc30504/.
Testo completoAbstract (sommario):
The current work is an intellectual history of how blood permeated early modern Spaniards' conceptions of morality and purity. This paper examines Spanish intellectuals' references to blood in their medical, theological, demonological, and historical works. Through these excerpts, this thesis demonstrates how this language of blood played a role in buttressing the church's conception of good morals. This, in turn, will show that blood was used as a way to persecute Jews and Muslims, and ultimately define the early modern Spanish identity.
16
Vanderhaeghen, Léopold. "Des autels de Noé et d'Abraham au temple hiramique: la quête maçonnique du héros civilisateur dans les traditions juive et chrétienne". Doctoral thesis, Universite Libre de Bruxelles, 2009. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210321.
Testo completoAbstract (sommario):
La franc-maçonnerie spéculative trouve l’origine de sa fondation, en 1717, en Angleterre,dans ce pays et ce siècle riches en créations de diverses associations ou clubs. Nombre d’entre eux, après des débuts encourageants, ont fini par péricliter, puis par disparaître. Alors que la maçonnerie a réussi à perdurer. Pourquoi ce succès ?Quels ont été les fondements sur lesquels la franc-maçonnerie a édifié sa réussite ?
La thèse identifie, sans tenir compte d’un ordre de valeur, une série de bases structurelles :l'investissement symbolique dans le temple ainsi que dans la pierre, la valorisation du secret, l'importance donnée à un système sacrificiel permettant de passer d'un état de nature à un état de culture, la création d’un espace sacré, la mise en place d’une classe « sacerdotale », l’invention d’un héros civilisateur.
Notre hypothèse de départ a été que ces causes de réussite, c’est d’abord dans la Bible qu’il convenait de les rechercher. Néanmoins, il ne fallait pas davantage perdre de vue que cette création est aussi le fruit d’une époque,l’Angleterre s’inscrivant dans le continuum de la Renaissance, le temps des découvertes ou des redécouvertes, le temps aussi d’une acceptation de l’autre dans sa différence. Ce siècle étant évidemment enfant des siècles précédents, s’intéresser aux maçons et donc également au travail, à l’architecture, devait tout naturellement nous amener à ne pas négliger les associations opératives du Moyen Age ou du début des Temps Modernes.
Enfin, ce travail de recherche montre que la pierre d’angle de tout le système maçonnique semble bien être l’invention du mythe d’Hiram avec lequel la franc-maçonnerie peut définitivement rassembler en un tout cohérent des éléments qu’elle avait glanés, épars, dans les récits vétéro et néo-testamentaires.
Doctorat en Philosophie
info:eu-repo/semantics/nonPublished
17
Silva, Vania Maria Ferreira. "Morte: a crise ante a morte e a reconfiguração da identidade religiosa do adulto na sociedade contemporânea". Universidade Católica de Pernambuco, 2009. http://tede2.unicap.br:8080/handle/tede/908.
Testo completoAbstract (sommario):
Submitted by Biblioteca Central (biblioteca@unicap.br) on 2017-11-06T17:29:35Z
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The present report has the objective to identify thoughts and feelings of people toward death, searching to understand how this crisis interferes in the adult religious identity. The essay aims to identify how crisis facing death interferes in the religious identity reconfiguration of researched adults, as well as, to find out if among those feelings there is a fear related to death and the after death situation. This research uses a qualitative approach of data, once, one does not intend to generalize results. It is used the phenomenological method from this perspective, to identify the meaning of feelings undergone by adults due to death crisis. We collect data from semi-structured interviews with two main questions for the proposed objectives. The sample is of twelve persons from 54 to 90 years old, that say to be Catholic Spirit, Evangelic, no defined Religion and some self-defined with new religious denominations, created at the moment of the interview. The qualitative analysis of experiences and representations is carried out with the data seeking to delimitate the interview content phenomenological description in meaning units, to confront them with based upon theories. The results of the analysis show that adults go through crisis situation when facing death, they tend to question their religious values, developing attitudes that are reflected in their religious identity reconfiguration: some of them withdrawing themselves or completely breaking the affective ties that link them to their religious institutions, others, differently, get closer and intensify ones relations with those institutions or religious groups. And others at home have a holy place, going from the inherited faith to an inner faith, that it is reflected in daily life, so, one can conclude that, an existential crisis happens, when facing death.
A presente dissertação tem como objetivo geral identificar pensamentos e sentimentos das pessoas ante a morte, buscando compreender como esta crise interfere na identidade religiosa do adulto. O trabalho visa identificar como a crise ante a morte interfere na reconfiguração da identidade religiosa dos adultos pesquisados bem como averiguar se dentre os sentimentos elencados surgem medos relacionados à morte e a situação pós-morte. Esta pesquisa usa a abordagem qualitativa dos dados, sobretudo por não se pretender generalizar resultados. A partir desta perspectiva, utiliza-se o método fenomenológico, com o propósito de identificar os significados dos sentimentos vividos pelos adultos, diante da crise ante a morte. Para alcançar os objetivos propostos, o instrumento da coleta de dados é a entrevista semi-estruturada, baseando-se em duas perguntas norteadoras. A amostra consta de doze sujeitos com idade entre cinqüenta e quatro e noventa anos que se declaram pertencendo à religião católica, espírita, evangélica, sem religião definida e alguns que se auto-atribuíram denominações religiosas novas, criadas no momento da própria entrevista. Com os dados em mãos, faz-se a análise qualitativa das vivências e representações, buscando delimitar e descrever fenomenologicamente o conteúdo das entrevistas em unidades de significados, confrontando-as com as teorias embasadoras. Os resultados das análises demonstram que os adultos que vivenciam uma situação de crise ante a morte, tendem a questionar os seus valores religiosos, desenvolvendo algumas atitudes que se refletem em um movimento de reconfiguração de suas identidades religiosas: uns retraindo-se, distanciando-se ou rompendo completamente com os laços afetivos que os ligam as instituições religiosas de origem, outros, de modo contrário, aproximam-se e intensificam as suas relações com suas instituições ou grupos religiosos. E ainda outros, afastando-se fazem do seu lar, um lugar sagrado e passam de um tipo de fé herdada, para um tipo de fé pessoal, íntima, que se reflete no seu cotidiano, donde se pode concluir que o confronto com a morte, ocasiona uma crise de natureza psicoespiritual.
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Van, Velden Wouter De Wet. "'n Pastorale groeimodel vir die ontwikkeling van spiritualiteit tydens rousmart". Thesis, Stellenbosch : Stellenbosch University, 1996. http://hdl.handle.net/10019.1/55195.
Testo completoAbstract (sommario):
Thesis (MTh) -- Stellenbosch University, 1996.ENGLISH ABSTRACT: Grief pastorate often has the shortcoming where the ministry strategy focuses more on short term involvement than a long term accompaniment. The minister's involvement necessarily focuses on the crisis around the initial shock phase. The duration of the grief process is hardly predictable. The pastor must therefore follow a long term approach. This long term approach must set about in earnest with the interdependence of the grief process on the one hand and on the other hand a growth process. Such an approach can be characterised as a pastoral growth model where Clinebell's growth model is used as the basis. The aim of this pastoral growth model is the development of spirituality. Spirituality is understood as the total human life in communion with God and that includes the following aspects: Identity, intimacy, sinfulness, lordship, mortality, holiness and commitment. Through the holistic character of spirituality the mourner is addressed in totality- in his or her total humanness. This eliminates the danger where the pastorate is guilty, on the one hand of emphasis of the spiritual aspect, on the other hand the human aspect of man. A pastoral growth model for the development of spirituality during grief is a comprehensive, well-grounded pastoral model which could be made use of successfully during grief pastorate.
AFRIKAANSE OPSOMMING: Rousmartpastoraat het dikwels die tekortkoming dat die bedieningstrategie meer op korttemyn betrokkenheid ingestel is as op 'n langtermyn begeleidingsproses. Die predikant se betrokkenheid fokus hoofsaaklik op die krisis random die aanvanklike skokfase. Die duur van die rouproses is moeilik voorspelbaar. Die pastor moet daarom 'n langtermyn benadering volg. Hierdie langtermyn benadering moet erns maak met die interafhanklikheid van enersyds die rouproses en andersyds 'n groeiproses. So 'n benadering kan tipeer word as 'n pastorale groeimodel waar Clinebell se groeimodel as basis gebruik word. Die doelstelling van hierdie pastorale groeimodel is die ontwikkeling van spiritualiteit. Spiritualiteit word verstaan as die totale menslike lewe in gemeenskap met God en dit sluit die volgende aspekte in: ldentiteit, intimiteit, sondigheid, heerskappy, sterflikheid, heiligheid en verbondenheid. Vanweë die holistiese karakter van spiritualiteit word die treurende in geheel aangespreek- in sy of haar totale menswees. Dit skakel die gevaar uit dat die pastoraat skuldig kan wees aan ‘n beklemtoning van enersyds die geestelike aspek of andersyds die menslike aspek van die mens. 'n Pastorale groeimodel vir die ontwikkeling van spiritualiteit tydens rousmart is 'n omvattende, begronde pastorale model wat met groot vrug gebruik kan word tydens rousmartpastoraat.
19
Louw-Kritzinger, Ellie Maria. "Eskatologiese/apokaliptiese oorlog tussen goed en kwaad in die Zoroastrisme, die Judaismse (Qumran) en 'n vroeg-Christelike geskrif (Die apokalips)". Thesis, Stellenbosch : University of Stellenbosch, 2008. http://hdl.handle.net/10019.1/1474.
Testo completoAbstract (sommario):
Thesis (DPhil (Ancient Studies))--University of Stellenbosch, 2008.Since time immemorial and throughout the centuries up to the present, the struggle between Good and Evil has played a cardinal role in the “cultural web” of mankind. In the various religions, this dimension of life is linked to the theological issue of human suffering and need in the light of Divine Omnipotence and Grace. Some of the earliest prophets/compilers/authors expressed their own perspectives on this ongoing conflict and burning question. This comparative research stems from a statement by the well-known Iranologist, Mary Boyce. She described the origin of the Christian faith as a new religion that developed out of Judaism, enriched by contact with the old Persian religion, Zoroastrianism. Other researchers also described various aspects of the dualism, eschatology, angelology and demonology, as well as the cosmogony and purity laws, as “obvious” similarities. However, researchers have not yet reached consensus on the possible influence exercised by Zoroastrianism on Judaism and the early Christian writings. The aim of the study is to make a contribution to the ongoing debate from another perspective. Writings from the religions are juxtaposed in full, and analysed and compared according to the war theme and components arising from the writings themselves. A holistic approach offers a more structured starting -point for further research rather to opposing aspects randomly from a large variety of texts. The holistic approach draws attention to similarities as well as differences. Keywords out of each analysis of a component have been placed in a framework to present the summarising comparison more compactly. Historical and literary contexts play an important role in a comparative study. The writings of the three religions originated in four major eras: the Bronze Age/the Sasanian Period, the Hellenistic Era and the Roman Era. The characteristic dualism of Zoroastrianism is limited to the eschatological/apocalyptic war as it is found in the Gathas of Zarathustra. References are also made to the “later” apocalyptic writing, the Bahman Yasht. The most relevant writing in the Judaism (Qumran) is the War Scroll. Richard Bauckham has described Revelations as the “Christian War Scroll”. The analysis of the various aspects shows that core principles in the religions underlie the war themes. Some of the proper names contain defining elements in the determination of dualism and monotheism. Planning and weapons are main components in the strategy of the war - the “revelation” of the modus operandi. The eschatology is caught up in the ultimate end of the war. In the final chapter, the main corresponding elements are placed on a “scale” and “weighed”. Although no further “lexical links” – the weight-bearing criteria of García Martínez – have been found in this study, the amount of corresponding aspects in merely one text per religion is significant. Differences and unique imagery/symbolism put each writing in its own time-slot and framework.
20
Clark, Ernest P. "Enslaved under the elements of the cosmos". Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/13123.
Testo completoAbstract (sommario):
When Paul writes ‘we too were enslaved under the elements of the world', he means that the elements that compose the cosmos also compose and compromise the flesh and enslave human persons through their bodies (Gal 4.3). This thesis demonstrates that early Jews used the phrase στοιχεῖα τοῦ κόσμου to refer to the material elements – earth, water, air, and fire – and not to elemental spirits or elementary principles. Greek medical tradition understood the material elements to mediate the stimuli (παθήματα) and desires of the body which enslave the soul, and it prescribed a variety of regimens (including νόμος) as παιδαγωγοί to guide a person to wholeness. In his philosophy according to the cosmic elements, Philo promotes the law of Moses – including circumcision and the calendar – as the effective way to be ‘redeemed from slavery' to the flesh, to attain righteousness, and to live in harmony with the cosmos. Paul's epistle to the Galatians opposes this sort of ‘redemptive nomism'. Paul accepts that weak στοιχεῖα compose the weak σάρξ and that they mediate sinful stimuli and desires that lead to the actions of the flesh. However, he denies that the law can make people alive or righteous. Instead, Paul prescribes crucifixion with Christ and new life with the Spirit as the final cure for sin's infection of the flesh made of weak στοιχεῖα. Through faith, Christ will be formed in believers as the Spirit guides them away from the desires of the flesh and produces his fruit in their lives.
21
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.
Testo completoAbstract (sommario):
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
22
Fachhai, Laiu. "The promise of land in the Old Testament : a theological-ethical study of its nature, conditions, and purpose". Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52558.
Testo completoAbstract (sommario):
Thesis (MTh)--Stellenbosch University, 2001ENGLISH ABSTRACT: This research is a study of the promise of land in the Old Testament. Special emphasis is given to what theological-ethical implications the nature, conditions, and purpose of the promise of land entail - what it meant to the Israelites and what it means to us today. The scope of this thesis is the Old Testament in its final form (here the 39 books of the Protestant Bible). However, the study is mainly based on the narratives and prophetic literature, as the promise of land is mostly found in these texts. A careful study of the natures of the four land covenant texts of Genesis 15 and 17 (Abrahamic covenant), Exodus 19-24 (Sinaitic covenant; cf. Dt 5:6-18; 12-16),2 Samuel 7:5-29 (Davidic covenant), and Jeremiah 31:31-34 (new covenant) will show that Yahweh's promise (gift) of land to Abraham and his descendants (the Israelites) in the Old Testament is conditional. Possession and continual possession of the promised land will depend on the Israelites' observance of the stipulations of the land covenants. In order to possess and continually possess the land, the Israelites must worship Yahweh exclusively, live a holy life, pursue righteous and justice, share the land equally among themselves, and care for the land according to the will of the giver. Failure to observe these stipulations will result in losing the land (exile). Israel failed and was exiled. But that was not the end. The promise of land is also the promise of restoration (to the land) if the Israelites return to the Lord. Return, they did, and were restored to the promised land. All these conditions apply (some of them analogously orland metaphorically) to us today as we live on this planet earth, God's creation-gift. The purpose of the promise of land is for blessing - both material blessing of wellbeing and spiritual blessing of knowing and worshipping Yahweh God. This blessing is for both the Israelites and the whole world. By promising a land to the Israelites, God wants to use the promised land and its people as a standard measure for other lands and nations. In this way, the promise of land is not so much a privilege as it is a responsibility. On the one hand, the promise of land gives the Israelites, for that matter, other peoples as well, a spatial-ethnical identity, which entails the need to respect every people's ethnic identity and their "God-given" land. On the other, the promised land is not exclusively for the Israelites, it is a place where other peoples (aliens) may also live (Eze 47:21- 23). This inevitably challenges us to strive towards a peaceful coexistence and sharing of resources including land regardless of color, creed, and language. The promised land, for that matter, the whole earth, is God's collective gift to the whole humanity. Therefore every human has a right to the land. The earth, God's creation-gift, if shared and managed according to the will of the giver, is enough to provide a home to everyone and meet his or her needs.
AFRIKAANSE OPSOMMING: Hierdie navorsing bestudeer die landbelofte in die Ou Testament. Spesiale klem word gele op die teologies-etiese implikasies ten opsigte van die aard, voorwaardes en doel van die belofte - en die betekenenis daarvan vir die Israeliete en vir ons vandag. Die bestek van hierdie tesis is die finale vorm van die Ou Testament (hier die 39 boeke van die Protestantse Bybel), maar die fokus val op die verhalende en profetiese literatuur, waarin die landsbelofte meeste aangetref word. Noukeurige analise van die aard van die vier land-verbond tekste van Genesis 15 en 17 (Abraham-verbond), Eksodus 19-24 (Sinai-verbond; vgl. Deut 5:6-18; 12-16),2 Samuel 7:5-29 (Dawid-verbond), en Jeremia 31 :31-34 (nuwe verbond) toon dat Jahwe se belofte (gawe) van land aan Abraham en sy nakomelinge (die Israeliete) in die Ou Testament voorwaardelik is. Die huidige en toekomstige besit van die beloofde land vereis dat die Israeliete die voorskrifte van die landverbond nakom. Om die land te kan eien en die eienaarskap daarvan voort te sit, moet die Israeliete Jahwe uitsluitlik aanbid, 'n gewyde lewe voer, reg en geregtigheid nastreef, die land eweredig met mekaar dee! en omsien daama ooreenkomstig die wil van die gewer. Om te faal in die nakom van hierdie opdragte sal veroorsaak dat die land weerhou word (eksiel). Israel het misluk, en is in ballingskap gevoer. Dit was egter nie die finale woord nie. Die belofte van land impliseer ook die belofte van herstel (restorasie van die land) indien die Israeliete hulle tot die Here sou terugkeer. Dit het hulle gedoen, en die beloofde land is aan hulle terugbesorg. Hierdie voorskrifte geld ook vandag vir ons (sommige weI analogies en/of metafories) waar ons die planeet aarde, God se skeppingsgawe, bewoon. Die doel van die landsbelofte is seen, beide as materiele welvaart en geestelike seen in die ken en aanbied van Jahwe God. Hierdie seen geld vir die Israeliete soos ook vir die ganse wereld. Deur land te beloof aan die Israeliete, bepaal God dat dit gebruik moet kan word vir alle inwoners as 'n standaardmaatstaf ook vir ander lande en nasies. Op die manier is die beloofde land nie slegs 'n voorreg nie maar ook 'n verantwoordelikheid. Enersyds bied die beloofde land aan die Israeliete, soos ook vir ander mense, 'n ruimtelike etniese identiteit, wat meebring dat alle etniese identiteite en hulle "Godgegewe" grond respek verdien. Andersyds geld die landsbelofte nie uitsluitlik vir die Israeliete nie, dit is 'n ruimte waar ook ander mense (vreemdelinge) mag woon (Eze 47:21-23). Dit stel onvermydelik aan ons 'n uitdaging tot vreedsame naasbestaan en verdeling van hulpbronne insluitend grond, benewens verskille in kleur, godsdiens en taal. Die beloofde land, trouens die hele aarde, is God se kollektiewe gawe aan die hele mensdom. Daarom is elke persoon geregtig op land. Die aarde, God se skeppings gawe, is toereikend om vir elkeen 'n tuiste te verskaf en aan sy of haar behoeftes te voldoen, mits dit gedeel en bestuur word volgens die wil van die gewer.
23
Prochaska, JoLynn. "The effect of the death of an immediate family member on a child's perception of God: a mixed methods study". Diss., 2016. http://hdl.handle.net/10392/5181.
Testo completoAbstract (sommario):
The purpose of this study was to determine the relationship between children’s grief and their perceptions of God by utilizing children’s drawings. This research was conducted by partnering with Christian counselors and teachers who interviewed two groups of children to collect data. Counselors interviewed the experimental group of children who were between the ages of 6-12 and had experienced the death of an immediate family member. Teachers interviewed the control group of children who were between the ages of 6-12 and had not experienced the death of an immediate family member. Both groups were asked specific questions in efforts to ascertain if children in the midst of grief perceived God differently.
A multilevel triangulation design was used in this study with the first phase being qualitative and the second quantitative. In phase one, both the experimental group and control group of children were each interviewed and asked to respond to these questions by drawing their answers. Upon completion of the drawings, each child was asked a series of follow-up questions in efforts to provide explanations for their drawings. Select demographic information was also collected as a part of the interview process. Phase 2 utilized a quantitative approach. A panel of raters was assigned with the task of looking for specified, coded patterns or images in each child’s drawn or verbal response. Each panel member received a description of characteristics for which to look, as well as a Thurstone scale to assess the frequency of the characteristics. Upon evaluation, this data was sent back to the researcher for anecdotal analysis.
The qualitative data was collected and the results were analyzed utilizing two statistical analyses methods including a Mann-Whitney test and a four-way ANOVA. While the Mann-Whitney was used to determine the correlation between death and a child’s perception of God, the ANOVA was performed to analyze the role demographics played in children’s perception of God after they experienced a parental or sibling death. Findings from the analyses are discussed in terms of implications for future research as well as possible applications for the research.
24
Kratz, Lauren Jane. "CONNECTING WITH THE HEART OF GOD IN GRIEF: EMPLOYING NARRATIVE IN CHRISTIAN BEREAVEMENT CARE". Thesis, 2018. http://hdl.handle.net/10392/5471.
Testo completoAbstract (sommario):
This thesis argues that Christian bereavement care needs to proceed from a solid biblical foundation in determining the goal (receiving comfort from God), model (by focusing on communion with God), and method of care (through narrative and relationship) to guard against secular influences and to bring soul-satisfying comfort to the bereaved.
Chapter 1 introduces the thesis. Chapter 2 critically evaluates contemporary bereavement care approaches. Chapter 3 explores the human experience of grief by examining autobiographical narratives and God’s account of the origin of grief in the Genesis narrative. Chapter 4 develops the argument for a theocentric and Christocentric approach. A proposed bereavement care framework is derived from the way Jesus relates to the bereaved and God. Chapter 5 offers practical guidelines on caring for the bereaved using eight relational steps. Chapter 6 concludes by drawing together the arguments to demonstrate how employing narrative in Christian bereavement care effectively connects the bereaved with the heart of God.
25
Kekana, Madimetja Joel. "A comparison between the Pauline and synoptic perspectives on marriage and divorce". Thesis, 2012. http://hdl.handle.net/10210/6688.
Testo completoAbstract (sommario):
M.A.Marriage is neither a Jewish nor a Christian invention. Both religions have one thing in common: their origin is traced back to the God of the Bible, who is also the Creator of the universe. While Christianity does not hesitate to trace its origins to Judaism, Judaism perceives it as a perversion of its heritage. Christian ethics have a rich Jewish background. Actually, the very founders of Christianity were Jewish. Jesus and Paul were, first and foremost, Jews. The former was neither a Christian nor did he intend to start a new religion apart from the Jewish faith. He only perceived himself as a Jewish revivalist, and the long-awaited Messiah. The latter was a Jew who got converted to Christianity. The first four books of the New Testament are an attempt, by both eyewitnesses and their disciples, to present a record of the words and deeds of the historical Jesus. Paul interprets the God's plans of salvation as fulfilled in the Jesus of Nazareth. This research paper attempts to compare the teachings of both Paul and Jesus on marriage and divorce. Christian marriage is a marriage in which both partners are Christian believers. Jesus' teaching is generally addressed to a homogenous JeWish Christian community, with few excerptions in the Markan and Lukan versions. In view of Christian marriages, the Law of Christ seems to be binding upon both partners. A problem arose when the Gospel crossed the borders of Palestine into the Gentile lands. Paul became the instrument used by God to put the universality of the Gospel into practice. The issue of mixed marriages comes into place in the Pauline community. In such unions, the Law of Christ would be binding on only one partner, namely, the believer. The apostle finds himself now faced with a real life situation in which there is no direct command of the Lord. His churches looked up to him for answers. Like marriage, divorce is neither Christian nor non-Christian, although many scholars would have us think in terms of their being Christian or non-Christian. Between what is ethically right and wrong, is the twighlight zone of the acceptable or the unacceptable. For the Jew, divorce was custom. The Gentile world also had its own rules governing marriages, which were no better than those held by Jews. Jesus (the synoptics) quotes no code of law for or against the practice of divorce. He bases his argument on the natural order of things - that is, God's original plan at creation. Marriage may be perceived as a pre-fall divine institution, and divorce a post-fall divine concession. In speaking about marriage, Jesus speaks in terms of principles: marriage was meant to be a permanent bond. Man's sinfulness necessitated a compromise on the part of God: to allow for divorce. We propose that the synoptics speak about the ideal. The state of affairs which Jesus propagates is not practical, and cannot be fully realised in the present age of fallen man. Conversely, Paul deals with the practical - the realistic as opposed to the ideal. His teaching reflects the problems of applications in a rather heterogeneous context. The whole law of God reflects the relativised will of God. In Christianity, Jesus seems to be the first person to relativise the very Law of God. In order for us to fully comprehend the perfect will of God, we need to look beyond the code of law, to that state of absolute perfection. The state which man cannot attain in this present life, where sin and the devil are still at large. This seems to have been the approach applied by Jesus in answering questions on marriage and divorce. In the whole record of Jesus' ministry, nowhere was a called to resolve a real marital problem. We thus propose that What Jesus he gives is only a theoretical framework which requires further analysis before it can be applied to real life situations. We also propose both Jewish and Gentile ethical principles need to be readjusted and reinterpreted before they can be adopted into Christianity. The socio-historical context of both the writer and readers will play an important role in our quest for the link between the Pauline and synoptic perspectives on marriage and divorce. The gulf between the ideal and the real seems to be as wide as one between justice and mercy. The following questions raise some of the major concerns in this research: Are there any links between Paul and Jesus (synoptics) on marriage and divorce? If Jesus speaks about the ideal in his absolutist attitude, is there any link between the ideal and the real; between principle and practice?
26
Smith, Willem Jacobus. "'n Prakties-teologiese perspektief op hoop as pastorale bemagtiging en verryking in die rouproses (Afrikaans)". Thesis, 2003. http://hdl.handle.net/2263/27448.
Testo completoAbstract (sommario):
Nobody has a safeguard against loss. All people experience loss and the accompanying grief process during their lifetime. Grieving is a complex process. There are many different forms of grief. The grief process is understood in this study as identifiable moments rather than successive stages. The moments of grief are experienced on an unconscious level and vary in intensity. The role of the counsellor is to facilitate the process of bringing the experiences of grief into the conscious. This provides the counselee with the opportunity to work through his or her experience of loss. The contention of this study is that an existential experience of God’s presence can counteract the despair often associated with loss and the grief process. A method of story telling is used to bring hopeless stories into the empathic presence of God. Hope then becomes possible. A person’s experience of God is articulated by means of metaphors. Some of these are shared with the faith community as a whole, whereas other metaphors express the person’s individual experience of God. The different God images function in relation to one another. This study investigates how images of God can be harmful or helpful to the counselee in the grief process. The use of imagery assists in bringing the person’s perceptions of God to conscious awareness. By means of questions asked from a not-knowing position the counsellor helps to facilitate the telling of their story of grief, the story of God’s presence, and eventually their new story of hope for the future. The counselee experiences consolation, healing, liberation and a victory which becomes an existential reality in God’s presence. This pneumatic event is understood as God’s deliverance through Jesus Christ from a situation of hopelessness. This liberation takes place here-and-now. At the same time it is open toward the future.Thesis (PhD (Practical Theology))--University of Pretoria, 2006.
Practical Theology
unrestricted
27
"Biblical understanding of lament and the Jewish suffering in the holocaust". Chinese University of Hong Kong, 1988. http://library.cuhk.edu.hk/record=b5885920.
Testo completo
28
Sawyer, Jacob Scott. "Grieving Without God: Comparing Posttraumatic Growth, Complicated Grief, and Psychological Distress in Believers and Atheists During Bereavement". Thesis, 2017. https://doi.org/10.7916/D8280M19.
Testo completoAbstract (sommario):
The purpose of this dissertation was to examine coping and outcomes of grief for atheist individuals during bereavement. The landscape of grief research has significantly changed since the days of Freud, and widely accepted stage theory models of grief have not held up to empirical review (Wortman & Silver, 1989). Emerging research examines factors that may lead to positive changes as a result of loss or trauma, known as posttraumatic growth. However, atheist individuals continue to be an understudied group in the psychological and bereavement literature, while people with religious beliefs continue to receive the most focus (Brewster, Robinson, Sandil, Esposito, & Geiger, 2014; D’Andrea & Sprenger, 2007). This study explored how cognitive (e.g., assumptions about the world), existential (e.g., meaning), and behavioral (active and emotional) coping methods are associated with posttraumatic growth, complicated grief, and psychological distress in a believer and atheist sample after the death of a close friend or family member. Specifically, posttraumatic growth, complicated grief, and psychological distress were regressed onto the three types of coping (cognitive, existential, and behavioral) using a hierarchical regression analysis. The first analysis controlled for demographic variables and the second analysis consisted of matched groups on demographic variables that were found to be associated with grief outcomes in prior research (e.g., Bonanno et al., 2008; Bonanno, Galea, Bucciarelli, & Vlahov, 2007). Exploratory bivariate correlations were conducted to assess interrelations between the variables of interest. Additionally, MANOVA was used to assess differences in demographic variables between the believer and atheist sample. Significant cognitive, existential, and behavioral coping methods were found to be associated with posttraumatic growth, complicated grief, and psychological distress. Furthermore, the endorsement of a belief in God(s) was significantly and positively associated with posttraumatic growth, but also significantly and positively associated with complicated grief and psychological distress. Results from this study can be used to identify appropriate clinical strategies for counselors working with grieving atheists, and will deepen the breadth of literature on bereavement and coping within diverse populations. Limitations and directions for future research are also discussed.
29
Van, Duuren Linda Anne. "Children's voices on bereavement and loss". Diss., 2002. http://hdl.handle.net/10500/1061.
Testo completoAbstract (sommario):
In South Africa the death of a significant caregiver is a haunting possibility. Violence, crime, road accidents, HIV/AIDS, cancer, diabetes and substance abuse are household words that describe some of the causes of "untimely deaths" of parents who still have young, school-going children. These children carry their bereavement with them to school. The challenge of standing with them lies not only with their caregivers, but also with staff and children in our school community. In co-authoring conversations with children in our school who have experienced bereavement and loss, this qualitative study used research as co-search to uncover children's preferred knowledges and spiritualities about coping, hope, care and communities of concern. This study used therapy-as-research and participatory action research-as-therapy in what developed into a network of caring communities for the participants, caregivers and therapist.Practical Theology
M. Th. (Pastoral Therapy)
30
Lewis, Desireè Fronya. "The Arab-Israeli conflict : a religious investigation". Diss., 1992. http://hdl.handle.net/10500/17210.
Testo completoAbstract (sommario):
The Arab-Israeli conflict is examined from its religious aspect, presenting people's
experience of religion without passing judgement. Selected concepts are compared and
contrasted and interpreted hermeneutically. The roots of the antagonism are traced back
historically, showing that it comprises more than a claim to the same geographical
territory. Each religion's notion of statehood is described. Internally Jewish-Zionist
friction over the ceding of territory arises through divergent interpretations of the same
texts; Islam, Nationalism and religious rivalry, being at variance, have engendered Arab
tensions. Their respective doctrines on war and peace suggest, broadly speaking, a
Jewish-Zionist leaning to shalom, and Islam-Arab Nationalism to jihad (struggle). While
the religious perspective does leave an opening for a solution to the conflict, pragmatism
may lead to compromise. Finally the suggestion is made that the religious dimension is
necessary for a holistic understanding of political issuesReligious Studies and Arabic
M.A. (Religious Studies)
31
Mahla, Daniel. "Orthodoxy in the Age of Nationalism: Agudat Yisrael and the Religious Zionist Movement in Germany, Poland and Palestine 1912-1952". Thesis, 2014. https://doi.org/10.7916/D8Q81BCR.
Testo completoAbstract (sommario):
While it is widely recognized that Zionism was inspired and shaped by modern European nationalism, Orthodox responses to Zionism (whether nationalist or anti-nationalist) are typically viewed as internal Jewish affairs. This dissertation argues that these responses, like Zionism itself, must be understood in their Eastern and Central European contexts. When appropriately contextualized, the anti-Zionist Agudat Yisrael and the Zionist Mizrahi movement take on a different meaning than that assigned them in the conventional narrative. In particular, these movements were not the natural and inevitable results of preexisting ideological differences but, rather, were a product of power struggles that, themselves, shaped and consolidated differing ideological positions.
32
Hunsraj, Simla. "The Hindu Prana in oral tradition with reference to the Aramaic Rouhah". Thesis, 1998. http://hdl.handle.net/10413/6805.
Testo completoAbstract (sommario):
The object of this dissertation is to illustrate the significance of Prana (life breath):-
-As it obtains in the oral tradition
-With reference to the Aramaic Rouhah
-In Pranayama (breath control)
-In Surya Namaskar (Obeisance to the sun)
The role of Prana in man was recognised and venerated since time immemorial. In the
introduction, Prana is perceived as a global, anthropological phenomenon.
Chapter one provides a theoretical framework linking Pranato Oral Tradition by focusing
on Marcel Jousse and his teachings; the Orality Perspective and the Orality - Literacy
interface. Since the earliest record of the terms; yoga, Prana and Pranayama appear in
the Vedas, the significance of the Vedas, especially as they exemplify oral expression, is
mentioned.
Chapter two focuses on: firstly, Prana within the context of yoga and secondly, Prana
and its relation to the Aramaic Rouhah. The congruency of thought on the breath
suffices to entrench Prana as a global entity.
In chapter three, the enhancement of the quality and quantity of Prana via Pranayama
(control of the breath) is discussed. Pranayama sets out with the purpose of achieving
complete harmonisation of the body-mind axis, and thereby proceeding to the
divinisatlon of energy.
A cohesive whole is established by three essential and integrated elements; the breath
(Prana), the physical gesture (asana) and the spoken gesture (mantra) in Surya
Namaskar. Oral features in these elements are analysed in chapter four.
The conclusion serves to emphasize that the wealth of oral tradition is amply evident in
the concepts of Prana, Rouhah and Prananayama.Thesis (M.A.)-University of Natal, Durban, 1998.
33
Rock-Singer, Cara. "Prophetesses of the Body: American Jewish Women and the Politics of Embodied Knowledge". Thesis, 2018. https://doi.org/10.7916/D87M1MDM.
Testo completoAbstract (sommario):
What Stephen Shapin and Simon Schaffer’s Leviathan and the Air Pump demonstrates to be the case in early modern scientific culture is no less true of the experimental ethic of Jewish feminists today: epistemology and politics are inseparably linked and are projected onto the material of everyday life. In this study of transnational Jewish theopolitics and biopolitics, I show how women enlist their reproductive bodies to develop new forms of spiritual leadership, medical expertise, and religious knowledge and authority as they work to reshape American Judaism. I situate Jewish feminist claims to authenticity and authority within the entangled networks of bio-capital, nationalisms, the logics of classical liberalism and religious subjectivity, and scientific and Rabbinic moral economies. By contextualizing Jewish feminisms in technoscience’s politicization of the sexual body and Christianity’s elevation of the spirit over material, I elucidate how sexual, religious, and epistemic hierarchies structure formations of American religion. This dissertation contributes to growing literatures on religion and science; gender, secularism, and spirituality; transnational American studies; and feminist approaches to medicine and the body. While previous studies on religion and science have highlighted the inseparability of the categories in Euro-American Protestant history or showcased the participation of Jewish men in the development of modern science, this project draws on the “lived religion” methodology to move beyond the activities of elites in institutional spaces. In doing so, it shows how knowledge production happens in intimate, holy places and is structured by sacred and bodily cycles. By stretching the temporal and spatial boundaries of the study of American Judaism, this dissertation reveals how interconnected feminist projects are remaking Judaism as an American religion.
34
Tager, Nora. "Motherhood, marriage and career : some liberal feminist and some ultra orthodox Jewish views". Thesis, 1991. http://hdl.handle.net/10413/6255.
Testo completoAbstract (sommario):
A comparison is made between the manner in which motherhood is
perceived from a liberal feminist point of view within the
patriarchal framework of modern western society, and the way in
which it is viewed in ultra-orthodox Judaism among middle-class
women. In considering some aspects of motherhood and marriage, a
comparison is made between the ethics of liberal feminism, rooted
as they are in liberal ideology, and the ethics of ultra-Orthodox
Judaism. The problem of the exploitation of women during child-rearing
and child-bearing years, as a result of financial
dependence on an individual man, and the lack of legislation and
protection for women in the private sphere regarding physical and
mental abuse in marriage, is considered and compared with that of
ultra-Orthodox Judaism where the private sphere is religiously
legislated.Thesis (M.A.) - University of Natal, Durban, 1991.
35
Bhana, Jyoti. "A social constructionist understanding of mourning : Indian widows' experiences". Thesis, 2007. http://hdl.handle.net/10500/1808.
Testo completoAbstract (sommario):
Death is one of the few certainties in life. It comes to all of us, but the way in which we deal with it will vary according to a range of social and cultural factors. Based on my mother's experiences since being widowed, this dissertation has undertaken a qualitative research method to examine how Hindu widows express their mourning in their context, thereby defining their experiences of widowhood. The aim of this dissertation is to give voice to the mourning experiences of Hindu widows. By examining these constructions of mourning experiences, one is able to gain an understanding of grief from a cultural perspective, which may serve as a guide for professional counsellors and academics in their endeavours to provide much needed support and understanding for bereaved Hindu women.
The epistemological framework is social constructionism. In this study five Hindu widows were interviewed with the intention of providing readers and fellow researchers with insight into their narratives, and the data was hermeneutically analysed. The participants' stories were interpreted and categorised into themes.
This study allowed for elaborate and detailed descriptions about Hindu widows' experiences to surface, with the view that this study will broaden the way Hindu widowhood is thought of. Analyses reveals that within patriarchal society, Hindu widows appear inadequately prepared for their widowhood. As a result they experience financial, emotional and psychological difficulties, which make adjusting to widowhood a challenge. The perspective this study hopes to argue for is broader, inclusive, collaborative engagement and thinking in respect of Indian widowhoodPsychology
M.A. (Clinical Psychology)
36
Hearn, Louisa Jacoba. "Evil and suffering in the light of creation, reconciliation renewal and consummation-multicultural : multi religious dimensions of the HIV/AIDS problem". Thesis, 2009. http://hdl.handle.net/10500/3124.
Testo completoAbstract (sommario):
Evil and suffering are a constant reality of this world and major catastrophes and issues such as swine flu and bird flu gain enormous relief funding, media coverage and frantic government action, yet HIV/AIDS, a cause of immeasurable suffering after years of being in the public spotlight receded into the background. This study grapples with evil and suffering in the light of creation, reconciliation, renewal and consummation from the viewpoint of a diversity of cultures and religions, with a particular focus on HIV/AIDS. The cluster of sin, evil and suffering are reflected upon and this revolves around five angles: firstly, multicultural and multi-religious sense making God-human-world approaches; secondly, the mystery of the simultaneity of the close connection and radical otherness of: God, being human and the natural world; thirdly, the full Gospel of God’s grand acts of creation, reconciliation, renewal and consummation; fourthly, different approaches towards texts, theories, natural processes and human doings; and fifthly, the multidimensionality of God, human beings and the natural world.
In the thesis the origin of evil and suffering is discussed, which leads to a discussion of dualist views, amongst others, Zoroastrianism and its influence on modern monotheistic religions. Moreover, the response of the major faith groups towards evil and suffering are discussed and consensibly negotiated with the purpose of achieving better co-operation between faith groups in their tackling of HIV/AIDS. An attempt at establishing the outlines of a theology of HIV/AIDS is considered as well as the role, value and enhancement of faith counseling. Modern and postmodern views of evil and suffering are touched upon especially regarding the close proximity of God, humanity and the natural world to the sufferer. Despite significant differences in the various faith systems, sufficient commonality around respect for human beings is found to exist. Finally, in terms of consensible negotiation of portions of the various scriptures a way forward is envisaged that undergirds the notion of solidarity in support of HIV/AIDS sufferers in various faith systems.Systematic Theology and Theological Ethics
D.Th. (Systematic Theology)
37
Guest, Steven Ward. "Deuteronomy 26:16-19 as the central focus of the covenantal framework of Deuteronomy". Diss., 2009. http://hdl.handle.net/10392/238.
Testo completoAbstract (sommario):
This dissertation maintains that the covenant relationship formula (CRF) as expressed in Deuteronomy 26:16-19 ([Hebrew text extracted]) serves as a focal point which defines, unifies and bears the weight of the covenantal framework of the book of Deuteronomy. Chapter 1 reviews previous assertions that Deuteronomy is patterned after ancient Near Eastern treaties, highlights the conclusions of Rendtorff regarding the CRF, and identifies the translation difficulties in 26:16-19.
Chapter 2 critiques the proposals of von Rad, Kline, Kitchen, and Wenham who suggest that Deuteronomy follows the pattern of the ancient Near Eastern treaties. An alternate schema for the covenantal framework of Deuteronomy 1-30 is proffered. Finally, an excursus addressing the Mosaic authorship of Deuteronomy 27 is included.
Chapter 3 proposes that the Hiphil of [Hebrew text extracted] in verses 17 and 18 is functioning causatively and utilizes dual direct objects in the sentence construction. Grammatical and syntactical features of the text of 26:16-19 are observed. Theological concerns on the translational renderings of 26:17-19 are posed. A proposed conceptual model of the sequence of events that may underlie the text of Deuteronomy 26:17-19 is offered.
Chapter 4 considers the canonical context of Deuteronomy 26. A chart demonstrates the literary-structural unity of the three ceremonies of confession (26:1-11; 26:12-15; and 26:16-19). Further analysis, however, reveals that 26:16-19, while integrally connected to the other ceremonies, functions also on the macro level within the greater covenantal framework of Deuteronomy.
Chapter 5 examines each of the expressions of the CRF (4:20; 7:6; 14:2; 27:9; 28:9; and 29:12) as they occur in the covenantal framework of Deuteronomy. An analysis of the function of the CRF reveals that prior to its expression in the focal text (26:16-19) it is associated with the notion of exclusive loyalty to Yahweh and after the focal text it is associated with the expectation of obedience to Yahweh.
Chapter 6 summarizes the work of chapters 1 and 2 then applies the findings of chapters 3 through 5 to demonstrate that the CRF ([Hebrew text extracted]) as expressed in 26:16-19 with its concomitant covenantal obligations can bear the weight of and does indeed serve as the keystone of the covenantal framework of Deuteronomy. The covenantal exchange in 26:17-19 connects the emphasis on obedience in 26:17 to that of the covenant relationship formula in 27:9; 28:9; and 29:12 and connects the emphasis on exclusive loyalty in 26:18-19 to that of the covenant relationship formula in 4:20; 7:6; and 14:2.
38
Mudau, Zwodangani David. "The challenges of pastoral care and counselling to the bereaved families of killed police officials : a case study of Limpopo Province of the republic of South Africa". Thesis, 2014. http://hdl.handle.net/11602/173.
Testo completo
39
Kubayi, Sindisa Bertha. "Nkanelo wa swiyila leswi fambelanaka ni rifu exifundenitsongo xa hlanganani". Diss., 2017. http://hdl.handle.net/11602/693.
Testo completoAbstract (sommario):
MA (Xitsonga)Senthara ya M.E.R. Mathivha ya Tindzimu ta Afrika, Vutshila ni Ndhvuko
The study examines the taboos of death and their significance in the context of Xitsonga culture in the Hlanganani Area of the Vhembe District, Limpopo Province of South Africa. The study deals with social taboos pertaining to death and how Vatsonga perceive their dead. The principal aim of the study is to highlight the significance of taboos pertaining to death, the burial and the post-burial rites/rituals amongst Vatsonga in the Hlanganani Area. The study guarantees the continuity and resilience of the post-burial rituals. Accordingly, the study shows that the taboos are largely reflected through language. The study will recommend that the taboos as the important components of Xitsonga culture must be incorporated in the South African education system. More importantly, the study shows that language and culture are interlinked and cannot be separated. The researcher will employ the Renaissance Theory. The Renaissance Theory argues that a number of indigenous cultural identities, values and norms which used to be functional for society in the past can still be used today if properly utilised because they are the building blocks of indigenous existentiality. It is an emerging postcolonial philosophy which envisions reclaiming the glories of the African past. It posits that to think of the African life is to think of the unity of the shared perennial communitarian values. Data will collected through interviews and focus groups.
40
Hoffmann, Sherene Faye. "Gestaltspelterapeutiese riglyne vir die hantering van die kind wat verlies ervaar: 'n pastorale perspektief". Diss., 2005. http://hdl.handle.net/10500/1456.
Testo completoAbstract (sommario):
In Gestalplaytherapy there is a need for guidelines with a pastoral perspective for the child that is experiencing loss. This research is undertaken to set Gestaltplaytherapeutic guidelines with a pastoral perspective for the therapeutic intervention of the primary school child who is experiencing loss due to the death of a loved one. The study consulted relevant literature and compared the literature study with experience acquired in practice.
The impact of the loss that the child is experiencing has an influence on the child as a whole. The researcher has found that the Christian child's experience of loss due to the death of a loved one is influenced greatly by the child's spiritual experience. For this reason it is necessary that Gestaltplaytherapy includes a pastoral approach within the therapeutic setting when working with a child experiencing loss due to the death of a loved one.In Gestaltspelterapie is daar 'n leemte aan riglyne vanuit 'n pastorale perspektief wat die kind wat verlies ervaar kan begelei. Hierdie navorsing het ten doel om Gestalspelterapeutiese riglyne met 'n pastorale perspektief daar te stel vir die hantering van die laerskoolkind wat verlies ervaar as gevolg van die dood van 'n geliefde. Die studie ondersoek die kind se geestelike belewing van verlies deur middel van navorsing in relevante literatuur en vergelyk dit met praktiese ervaring wat opgedoen is in die praktyk. Die impak van die verlies wat die laerskoolkind ervaar as gevolg van die dood van 'n geliefde raak sy totale menswees. Die navorser het waargeneem dat die Christenkind se ervaring en verwerking van die dood van 'n geliefde ook deur sy geestelike belewing beinvloed word. Daarom is dit nodig dat die kind wat verlies ervaar ook op die pastorale vlak binne die Gestaltspelterapeutiese opset hanteer word.
Social work
M. Diac. (Play Therapy)
41
Rothlin, Gail Avril. "Gold and silver for a kingdom, the Judaean economy in the the iron age ll : possible sources for King Hezekiah's wealth". Diss., 2009. http://hdl.handle.net/10500/3312.
Testo completoAbstract (sommario):
The question leading this study is whether or not the contents of Hezekiah‘s storehouses and treasuries (2 Ki 20:13, 2 Chr 32:25-28 and Is 39:2) defy or reflect the reality of the Judaean domestic economy in the late 8th – early 7th century BCE. I have adopted a multidisciplinary and holistic approach, considering the literary, political, economic, religious, and socio-cultural dimensions of Hezekiah‘s reign. The study concludes that revenue from agriculture could not have been Hezekiah‘s only source of income. Local goods and taxes were insufficient in volume and value to account for the extent of Hezekiah‘s wealth. While the religious reforms and cult centralisation introduced by Hezekiah would have generated considerable income, alternative sources must have been available to the king. Tolls, taxes, and customs imposed on the international trade traversing the Levant contributed significantly. Examination of the available archaeological evidence reflects a prosperous economy, one that favoured a powerful minority.Biblical and Ancient studies
M. A. (Biblical Archaeology)
42
Shayi, Frank. "Homosexuality : South African evangelical perspective". Diss., 1998. http://hdl.handle.net/10500/16022.
Testo completoAbstract (sommario):
This dissertation deals with the sensitive topic of h :,mosexuality. For the most part, the Judeo-Christian tradition regards homosexual practice as sin, and an unacceptable alternative lifestyle for Christians. We looked at the current evangelical ethical position in comparison to this tradition and a liberal approach. Homosexuality is the phenomenon of sexually desiring and having sex with people of the same sex. Evangelicals uphold the centrality of the Bible as God's Word and the supreme guide for faith and practice. Three different sets of questionnaires were completed by homosexuals, evangelical leaders and members respectively and the data analysed. Old and New Testament texts showed that homosexuality is biblically never accepted. Data from homosexuals showed that more than fifty percent homosexuals have had sex with
people of the opposite sex, thus not 'exlusive'. Data from evangelicals in South Africa, showed that homosexuality is not an acceptable lifestyle, especially for Christians.Philosophy, Practical & Systematic
M.Th. (Theological Ethics)
43
Josberger, Rebekah Lee. "Between rule and responsibility: The role of the 'AB as agent of righteousness in Deuteronomy's domestic ideology". Thesis, 2007. http://hdl.handle.net/10392/433.
Testo completoAbstract (sommario):
This dissertation explores the relationship between the ancient Israelite HOH and the members of his family as portrayed in the prescriptive texts of Deuteronomy. In choosing the prescriptive texts, this study distinguishes between the actual (what was) and the ideal (what should have been).
Chapter 2 examines those texts, elsewhere referred to under the rubric of "family law," which specifically address the rights and responsibilities of the father in relation to other members of his household. These texts include Deuteronomy 21:10-14; 21:15-17; 21:18-21; 22:13-21; 24:1-4; 24:5 and 25:5-10. Each text is examined with focus on the characters involved, the setting (including relevant Old Testament and ancient Near Eastern background material), and ultimately the main concern or concerns driving each text. Those concerns are analyzed to see what implications the text has for the role and responsibilities of a righteous father in ancient Israel. This study seeks to establish from these texts the underlying principles that were to govern the use of his authority within the household.
Chapter 3 consists of a synthesis of the results of the study and suggestions for further research.
This work contends that these texts presuppose, rather than establish, a father's rights. Further, the texts view the father's authority in terms of responsibility, namely responsibility for the well-being of the members of his household to be achieved through zealous commitment to righteousness. Finally, it is proposed that abuse of a man's authority resulting in social degradation of a woman is followed by restrictions on that man's authority.This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
44
Moyo, Lois. "Widowhood rituals, African Lutherans and HIV prevention : a gendered study of the experiences of widows in the Kamwala Evangelical Lutheran Church in Zambia". Thesis, 2007. http://hdl.handle.net/10413/2868.
Testo completoAbstract (sommario):
African widows experience physical, emotional and spiritual traumas induced by cultural/psycho-social factors, which are further exacerbated by environmental and socioeconomic determinants. These circumstances make both the mourning process and its aftermath - coping with life after the death of their spouses - extremely difficult. Oppressive cultural practices and perceptions can aggravate or intensify the suffering for many of these women. Certain rituals expose women to possible HIV infection, and in the case of Christian widows, are also incompatible with their faith. Compounding this is the cultural stigma attached to widowhood, and the added possibility of the AIDS stigma whether or not her husband did indeed die of HIV and AIDS. This dissertation examines the experiences of Christian widows from multicultural and multi ethnic backgrounds and proposes the way in which the Church can respond, given a context of African cultural practices and HIV prevention initiatives. It responds to the question of the implications of the transition into and the state of widowhood in the Evangelical Lutheran Church in Zambia. This is a church operating in an environment where African cultural practices are esteemed, and some widowhood cultural practices have turned out to be risky in a context of HIV and AIDS. Chapter 1 introduces the study giving the background to and motivation for the study. It discuses the feminization of HIV and AIDS in Zambia, and that situation in the Evangelical Lutheran Church in Zambia which gave the impetus to undertake the study. It also elaborates on the methodology used to conduct this research. Chapter 2 reviews the literature on related research that has already been done on widowhood, showing the reason to study a subject that has received so much attention. It also shows how strands of African Christianity have contextualized the gospel in Africa. Chapter 3 describes Lutheran theology on widowhood and the theology that Lutheranism has developed from Luther's views on widowhood. Chapter 4 describes the methods used in collecting data from the sampled interviewees and informants. Chapter 5 presents the results of the research and these are interpreted in Chapter 6. Chapter 7 presents a proposed Christianized cleansing ritual, giving justification and the procedure for the ritual.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.
45
Biermann, Hugo Hendrik. "Shattered dreams : pastoral care with parents following the death of a child". Thesis, 2005. http://hdl.handle.net/10500/1436.
Testo completoAbstract (sommario):
This qualitative study focuses on the stories of a bereaved couple living with the death of two of their children. The effect of the children's death on the parents is explored, as well as the way in which the parents live with the death of their two sons. The stories of the bereaved couple show their courage and resilience in continuing with their lives, maintaining their bond with their deceased sons and trying to make meaning of their death.
As a study in practical theology and pastoral care one aim of this study was to help transform the lives of the parents for the better.
In one of the chapters of the research report a study of some literature on bereavement and the death of children is presented. Dominant cultural discourses about death, bereavement, grief and mourning are discussed, as well as voices protesting against these discourses.Practical Theology
M.Th. (Pastoral Therapy)
46
Deppe, Ilse Liesl. "Verlies in die lewe van die 7-11 jarige kind in die enkelouergesin : `n pastorale perspektief". Diss., 2005. http://hdl.handle.net/10500/2520.
Testo completoAbstract (sommario):
The research deals with the losses the 7-11 year old child in die single parent family may experience. The research has been conducted from a practical theological (pastoral) perspective. The goal of the study was to investigate and elaborate upon the various losses the child may experience on a physical, cognitive, social, spiritual and an emotional level. In order to complement and verify the literature study, empirical methods of research were utilised. Focus groups were conducted within the framework of Gestalt Play Therapy. Parent interviews were used as an additional method of research. It became apparent, as a result of the literature and empirical studies, that the loss of a parent (whether by divorce/ abandonment/unmarried status/ death) affects the child on all levels of his/her development. Guidelines for the support of such a child are suggested.Die navorsing handel oor die verlies(e) wat die 7-11 jarige kind in die enkelouergesin mag beleef. Die navorsing geskied vanuit 'n prakties-teologiese (pastorale) perspektief. Die doel van die studie was om die verliese wat die kind op fisiese, kognitiewe, emosionele, sosiale en geestelike vlak mag ervaar, te ondersoek en omskryf. Om die literatuurstudie aan te vul en te verifieer, al dan nie, is daar van empiriese navorsing gebruik gemaak. Fokusgroepe het plaasgevind binne 'n gestalt spelterapeutiese raamwerk. Oueronderhoude was as nog 'n wyse van ondersoek gebruik. Vanuit die literatuurstudie en empiriese navorsing het dit duidelik geword dat die verlies aan 'n ouer (vanwee egskeiding/ verlating/ongetroude status/ sterfte) die kind op al die vlakke van sy/haar ontwikkeling beinvloed. Riglyne tot ondersteuning aan hierdie kind is voorgestel.
Social work
M.Diac. (Youth Work)
47
Wiener, Charlotte. "The history of the Pietersburg [Polokwane] Jewish community". Diss., 2006. http://hdl.handle.net/10500/1721.
Testo completoAbstract (sommario):
Jews were present in Pietersburg [Polokwane] from the time of its establishment in 1868. They came from Lithuania, England and Germany. They were attracted by the discovery of gold, land and work opportunities. The first Jewish cemetery was established on land granted by President Paul Kruger in 1895. The Zoutpansberg Hebrew Congregation, which included Pietersburg and Louis Trichardt was established around 1897. In 1912, Pietersburg founded its own congregation, the Pietersburg Hebrew Congregation. A Jewish burial society, a benevolent society and the Pietersburg-Zoutpansberg Zionist Society was formed. A communal hall was built in 1921 and a synagogue in 1953. Jews contributed to the development of Pietersburg and held high office. There was little anti-Semitism. From the 1960s, Jews began moving to the cities. The communal hall and minister's house were sold in 1994 and the synagogue in 2003. Only the Jewish cemetery remains in Pietersburg.Religious Studies & Arabic
M.A. (Judaica)
48
Du, Toit André. "Gebruik van rituele as `n terapeutiese hulpmiddel tydens rouberaad: `n prakties-teologiese ondersoek". Diss., 2003. http://hdl.handle.net/10500/2090.
Testo completoAbstract (sommario):
Text in AfrikaansRituals are part of our everyday life and are usually performed unconsciously. In this dissertation rituals are used consciously, within a therapeutic context, with the purpose to facilitate healing and growth. The aim of the research is to focus the readers' attention on the therapeutic potential of rituals and its value as an intervention strategy. The study concentrates on the grieving process. The researcher therefore specifically wants to show how rituals are used during grief counselling. The following research problem was investigated in the study: "What is the attitude, opinion and knowledge of professional caregivers concerning the use of rituals as a therapeutic tool during grief counselling?" Out of the research data the following hypothesis was formulated: - To grief over a loss is essential. Because of the basic properties and remedial functions of rituals, rituals can be a valuable therapeutic tool in the facilitation of this process. - There is an inherent connection between professional caregivers' attitudes, opinions and knowledge of therapeutic rituals and the regular and effective use of them during grief counselling. - The use of rituals during grief counselling is only one component in the comprehensive pastoral care of the bereaved.
Practical theology
M.Th.
49
German, Myna. "Religion and ingroup identification as variables impacting secular newspaper consumption: Mormons and Orthodox Jews compared to mainstream Protestants". Thesis, 2004. http://hdl.handle.net/10500/2189.
Testo completoAbstract (sommario):
This study intends to discover distinctions between two minority groups, Mormons and Orthodox Jews, compared to a mainstream Protestant group, the Methodists, in terms of newspaper behavior. It intends to probe for differences in newspaper readership frequency and uses (Berelson, 1949) between religious minority group members and majority group members.
It originated with the belief that religion (type) and degree of ingroup identification in the minority communities (stronger) would lead to greater newspaper avoidance and limit newspaper use primarily for information/public affairs, rather than Berelson's (1949) other categorizations of socialization, respite, entertainment.
Indeed, minority-majority distinctions did not hold. Important differences emerged between religious and more secular individuals in all communities. It was the degree of religiosity that most deeply impacted newspaper use, not denominational ties. The more individuals scored highly on a "religion-as-spiritual-quest" factor, the less they read newspapers, particularly the business newspaper. For "spiritual questors" of all denominations, the house of worship, with its myriad activities, served as a leisure-time base and, for them, recreational use of the newspaper was minimal.Communication Science
D. Litt. et Phil. (Communication)
50
Parker-Wood, Marlene Margaret. "Significance of the Rosslyn pillars and pillars known to have been incorporated in ANE temples". Thesis, 2007. http://hdl.handle.net/10500/1936.
Testo completoAbstract (sommario):
From Ancient Near Eastern texts, the Bible and archaeological artefacts, we are able to glimpse an over arching belief in a feminine deity. During the occupation of the Temple Mount by the Knights Templars, earlier traditions were ”re-discovered” and accepted as a de facto tradition.
William St Clair at the threshold of the Renaissance, mindful of the danger of heresy, was intellectually able to bring together many traditions into a broad Biblically-based theology that recognised the early Israelite traditions as the foundation of Christian belief. All this is evident in Rosslyn Chapel.OLD TESTAMENT & ANCIENT NE
MA (BIBLICAL ARCHAEOLOGY)