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Atchison, Liam Jess. "The English interpret St. Paul’s Epistle to the Romans chapter thirteen: from God save the king to God help the king, 1532 – 1649". Diss., Kansas State University, 2007. http://hdl.handle.net/2097/306.
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Doctor of PhilosophyDepartment of History
Robert D. Linder
In England, 1532‐1649 was an era during which questions about obedience to rulers dominated ethical discussions. Most English people also respected biblical authority for governing certain behaviors. Obedience was central to the monarchy’s survival and the Bible was central to reformation of an English Church laden with medieval accretions. St. Paul’s Epistle to the Romans 13:1‐7 was the most important biblical passage for understanding the Christian’s relationship to civil authority during this period, and interpreters had such high regard for biblical authority that the backing of this passage was crucial to the acceptance of any political theory that involved ideas about obedience or disobedience. Though eisegesis was not out of the question as a technique among these interpreters, societal and political circumstances motivated most exegetes to examine the text more closely than they might have if St. Paul’s meaning had been irrelevant. These conditions led to creative handling of the text that permitted the exegetes to continue to submit to biblical authority while advocating their varied opinions on obedience to civil authority. Some interpreters moved outside the constraints of traditional views of monarchy and obedience to develop a theory that God mediated his call to rulers through those who elected them. Acceptance of this theory finally brought about rejection of divine right monarchy, as symbolized by the execution of Charles I in 1649. By too quickly concluding that these English expositors merely sought biblical justification for their views after the fact, scholars have failed to appreciate how Romans 13 positively shaped Reformation views of the Christian’s relationship to the state. As the title suggests, this study will examine the discernable shift from seeing Romans 13:1‐7 as a text that commands non‐resistance to rulers to one that not only permits disobedience, but requires it. Thus, Romans 13 is not simply an influential political text, but stands as the most important political text of the period under consideration. This dissertation supplies a needed analysis of representative exegesis of Romans 13:1‐7 during this critical period of English history and considers the influence of these expositions on the development of republian ideals.
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Learmonth, Nicola K., i n/a. "Definitions of obedience in Paradise regained". University of Otago. Department of English, 2007. http://adt.otago.ac.nz./public/adt-NZDU20071108.162331.
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The thesis has two parts. Part One surveys the debate on how to define Christian obedience and Milton�s prose contributions to that discourse. In the century leading up to Milton�s prose writings there was much debate in England over how to define spiritual obedience. Civil authorities argued that matters of religion fell within state jurisdiction and that an individual�s spiritual obedience should be subject to outward scrutiny and external control; but these definitions were contested by Protestant reformers. Chapter One traces the issue up to Milton�s contributions.
Chapter Two traces Milton�s thinking about obedience, spiritual and secular, through his own prose writings: Milton defines obedience as a responsible freedom which requires continual critical assessment of authority. In reaction to the political and ecclesiastical developments of his own time, Milton places increasing emphasis on the role of the individual in defining and expressing obedience to God by means of scriptural study and open discussion. Milton argues that liberty is a necessary pre-condition for giving true obedience to God, and this idea comes to the fore in the later prose tracts, which respond to political and ecclesiastical developments that Milton interpreted as threatening the individual�s liberty of conscience.
Part Two examines Paradise Regained (1671), in which Milton advances his interpretation of obedience through his characterisation of the Son of God. Chapter Three shows how Milton links those forms of Christian obedience which he rejects in his prose writing to either Satan or satanic influence. Through his depiction of the Son�s responses to Satan, Milton indicates that Satan�s versions of obedience are designed to distract the Son, and any other believer, from giving proper obedience to God.
Chapter Four traces how Milton�s depiction of the Son of God demonstrates his understanding of the right reasons for, and ways of, giving proper obedience to God. The Son�s firm obedience is a state of mind and comprises knowledge of God through scriptural study, conversation and meditation. This exemplary obedience is motivated by an appreciation for and desire to participate in God�s glory (ie., Creation), and Milton indicates that it is this appreciation of divine glory that enables the Son of God to successfully resist Satan�s temptations.
Chapter Five examines Milton�s final episode, the pinnacle temptation, in terms of the obedience which he has approved throughout the poem. This chapter addresses Milton�s handling of the reader�s expectations for this scene, and the symbolic language and setting of the pinnacle episode. Unlike any other writers on the temptations in the wilderness, Milton invests the Son�s victory (and Satan�s defeat) on the pinnacle with symbolic power by depicting the Son standing in firm obedience to God. Thus Milton presents his reader with the definitive expression of humanity�s obedience to God: the Son�s stand is a symbolic return to the "Godlike erect" stance ascribed to prelapsarian humanity in Paradise Lost (PL, IV.289), and with this firm, upright obedience Milton shows the rest of humanity how to regain Paradise.
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Cahill, Helen E. "Power and vowed obedience explorations toward authentic praxis /". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Atchison, Liam Jess. "The English interpret St. Paul's Epistle to the Romans chapter thirteen : from God save the king to God help the king, 1532 -- 1649". Manhattan, Kan. : Kansas State University, 2007. http://hdl.handle.net/2097/306.
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Whitehouse, John D. "Calvinism and Arminian theology and obedience to the Great Commission". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Zhang, Qiu Li. "Cult of the Dragon King as a rain god in China". Thesis, University of Macau, 2015. http://umaclib3.umac.mo/record=b3325758.
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Pacciolla, Paolo. "Drumming auspiciousness : the pakhāvaj of Nathdwara and the cult of the king-god". Thesis, Durham University, 2017. http://etheses.dur.ac.uk/12276/.
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The pakhāvaj occupies a unique position in the classical music scene of contemporary India. Identified with the ancient mṛdaṅga and associated with kings and gods, played in the Hindustani tradition of the court dhrupad and in the temple music of various sects, it is the most respected of the Indian drums by musicians as well as the most authoritative, according to textual sources; it is an auspicious drum and multiple origin myths explain its creation; its repertoire includes compositions which musicians connect to literature in Sanskrit or vernacular languages and to prayer. Notwithstanding its relevance in Indian music, there are no specific studies on the pakhāvaj and above all about its language, repertoire, and its unique position connecting sacred and secular music. This dissertation fills the gap with a study of the pakhāvaj of Nathdwara, its history, aesthetics and repertoire. Furthermore, joining ethnographic, historical, religious and iconographic perspectives, it provides a multifaceted interpretation of the role and function of the pakhāvaj in royal courts, temples and contemporary stages, and the first analysis of the visual and narrative contents of its repertoire. It also contributes to the understanding of the language, idea and role of drums and drumming in Indian court and temple music, and their relationship over the last two millennia.
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Newman, Jeffery G. "Dependence in the wilderness learning to glorify God in life's wilderness from the King of Israel and the King of Kings /". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p036-0379.
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Ille, Gheorghe. "Between vision and obedience : hermeneutical explorations of agency as prolegomena for a theological epistemology with special reference to Paul Ricoeur and G.W.F. Hegel". Thesis, King's College London (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.325636.
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Cezula, Ntozakhe Simon. "Theocracy : reflections of the relationship between God and King in Samuel-Kings and Chronicles". Thesis, Stellenbosch : University of Stellenbosch, 2006. http://hdl.handle.net/10019.1/3479.
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Thesis (MDiv (Old and New Testament))--University of Stellenbosch, 2006.One of the challenging questions for the religious people is whether theocracy is still relevant in a pluralistic society like the South African society. In this assignment I argue that theocracy is relevant for all times. It can just change form as the context changes to adapt to new circumstances. To test this assertion, this study concentrates on the study of Old Testament views regarding theocracy in different contexts. This is done by comparing the narratives of kings Saul, David, Solomon and Rehoboam as told by the Deuteronomist and the Chronicler. The focus is on how contextual influences are reflected in their telling of the stories of these kings and thereby also purport a certain form of theocracy befitting their particular contexts. The study then concludes that theocracy is relevant for all times but the change in context should be taken into consideration.
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Miller, Eric P. "For God, then king reflections on the controversies and teachings of Saint John Chrysostom /". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Davidson, Melissa. "For God, King, and Country: The Canadian Churches and the Great War, 1914-1918". Thesis, Université d'Ottawa / University of Ottawa, 2019. http://hdl.handle.net/10393/38718.
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Canada in the early twentieth century was a profoundly religious nation, with nearly 95 percent of the population identifying as Christians. The churches were important nation-building institutions, active in social welfare and education, but they also played a more intimate role in the lives of Canadians, determining moral values, providing social gathering points, and offering emotional and spiritual support in difficult times. Throughout the Great War (1914-1918), the churches continued to fulfill these important functions, providing an ideological framework that helped people make sense of the war, understand their duties as both Canadians and Christians, and cope with the sacrifices required of them.
This dissertation examines the four major Canadian denominations (Roman Catholicism, Presbyterianism, Methodism, and Anglicanism) in French- and English-speaking Canada. It looks first to establish the varying justifications offered for the war by the churches before using them to contextualize the variety of activities undertaken on behalf of the war effort, activities which included prayer and considerable charitable giving in addition to military service. It then examines the difficult final years of the war. In 1917, as conscription divided English and French Canada over the extent of the commitment to the overseas war effort, differing ideas of imperialism, internationalism, and the division between the moral and the political brought conflict both within and between denominations. Finally, an attempt is made to consider how the churches played a role in mourning the war-dead and imbuing the hoped-for peace with a meaning sufficient to justify the immense sacrifices.
By using the churches as an interpretive model, this dissertation adds nuance to the Canadian historiography of the Great War, looking beyond the military effort to the experiences of the home front. It also looks to bring together the histories of French and English Canadians, showing the ways in which French-speaking Catholics supported the war in their own way and illuminating some of the conflicting interpretations of the war held by otherwise supportive English-speaking Canadians.
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Daley, Mercedes Chen. "Colonial political culture in eighteenth-century Panama : the Urriolas, servants of God, king, and state /". Digital version accessible at:, 2000. http://wwwlib.umi.com/cr/utexas/main.
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Heilpern, Anya Elizabeth. "See God face to face : pray for the King : the painted glass of Winchester Cathedral, c1495-c1515". Thesis, University of York, 2017. http://etheses.whiterose.ac.uk/19538/.
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This thesis is the first detailed modern study of the painted glass installed in the Lady Chapel and presbytery of Winchester Cathedral between c1495 and c1515. The thesis sets the Winchester glass in its wider artistic context. It confirms the glass as a key example of the glass painting style popular at this period, which has been described elsewhere as “Anglo-Netherlandish”, preferring to label it more broadly “Anglo-Continental”. It then describes the physical context for the glass within the cathedral. It considers the building schemes of which the glazing formed part, and discusses new research which helps to date the glass. The analysis of the earlier glass in the presbytery contributes to the debate on the dating of the presbytery clerestory windows. Much of the glass is lost, dispersed, and jumbled, so a crucial task has been to try to reconstruct as much of the subject matter and layout as possible. The thesis also considers what the glass may have meant to its audience, showing how effectively the schemes supported the liturgy. The thesis concludes with a broad discussion on patronage, suggesting the intellectual and social context within which the glass was commissioned. It is argued that the glass was part of a programme of royal commemoration, which was widespread and obligatory under Henry VII. New circumstantial evidence supports the possibility of contributions to the Lady Chapel works by the king, by courtiers and by Bishop Langton. It is proposed that Langton is likely to have been a significant influence on the Lady Chapel glass. Bishop Fox’s contribution to the presbytery work is defined more closely than previously. It is argued that Fox’s glazing, depicting traditional subjects in the most up to date painting style, was part of his attempt to reinvigorate the church on the eve of the Reformation.
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Chochinov, Lauren Jessie. ""The graciouseste gome that vndir God lyffede" : a reconsideration of Sir Gawain in the Late Medieval Middle English and Middle Scots romance tradition". Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/11689.
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In Sir Thomas Malory’s Le Morte Darthur, King Arthur’s nephew, Sir Gawain, is presented as a troublesome figure whose vengefulness hastens the collapse of Camelot. This characterization is unsurprising in the light of traditional French depictions of Gawain, but it is distinctly at odds with a rival, Anglo-Scottish tradition that depicts him rather differently as a figure of moderation, wise counsel, and courtesy. Indeed, throughout the fourteenth and fifteenth centuries, this version of Gawain was used by a number of romance writers to explore themes of kingship, identity, and regionalism in England and Scotland. This thesis attempts to explain the complexities and contradictions of Gawain’s role in the Middle English and Middle Scots tradition. Chapter one establishes a “northern Gawain type”, drawing on thematic patterns in four northern Gawain romances: The Weddyng of Sir Gawain and Dame Ragnell, The Avowyng of Arthur, Sir Gawain and the Carle of Carlisle, and The Knightly Tale of Golagros and Gawain. Gawain’s popularity in the north, coupled with similarities in characterization and narrative focus, mark him as an important regional figure. This discussion continues in the second chapter, which examines The Awntyrs off Arthure, a poem specifically concerned with Arthurian kingship and imperialism. In Scotland, Gawain is used in romances to explore pertinent contemporary concerns with the recent loss of Scotland’s kings and attitudes towards English expansion. The third chapter considers Gawain’s role in two Scottish romances, particularly, The Knightly Tale of Golagros and Gawain and Lancelot of the Laik. The final two chapters examine Gawain in Sir Gawain and the Green Knight and Sir Thomas Malory’s Le Morte Darthur. By exploring these narratives in the context of the “northern Gawain type,” these chapters offer new insights into Gawain’s literary significance for late medieval writers. This thesis offers a reconsideration of Gawain’s reputation in late medieval Middle English and Middle Scots literature. It suggests both why he was such a useful figure for the authors of the northern and Scottish romances and why Malory ultimately chose to reject their reading of him and followed instead the more critical and dismissive French tradition. The lasting legacy of Malory’s Gawain has influenced his reputation and representation in post-medieval Arthurian literature. Yet, his popularity in the north of England and Scotland during the late Middle Ages, and his symbolic significance in discussions of governance, make him a character deserving of rehabilitation in the pantheon of Arthurian knighthood.
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Jones, Cameron D. "In Service of God and King: Conflicts between Bourbon Reformers and the Missionaries of Santa Rosa de Ocopa in Peru, 1709-1824". The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1374072518.
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Lewycky, Nadine. "Serving God and King : Cardinal Thomas Wolsey's patronage networks and early Tudor government, 1514-1529, with special reference to the Archdiocese of York". Thesis, University of York, 2008. http://etheses.whiterose.ac.uk/9956/.
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During the years of his political ascendancy, 1513 to 1529, Cardinal Thomas Wolsey constructed a service-based affinity composed of senior ecclesiastical officials and the most prominent county gentlemen and lawyers with the intention of establishing a kingdom-wide network of administrators to govern the provinces on the crown's behalf Assembled by the leading crown minister, this affinity was an integral part of the greater royal affinity, assisting in the establishment of a more centralised government under increased crown authority and a domestic church increasingly subservient to the power of the monarch, foreshadowing the religious and political events of the 1530s.
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Jones, Cameron David. "The Will of God and the Will of the King: The Missionaries of Ocopa and Conflicts between Church and State in Mid-Eighteenth Century Colonial Peru". Columbus, Ohio : Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1236284274.
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Meadows, Bethany. "History Versus Film: An Examination of Martin Luther King, Jr.'s Rhetoric and Ava DuVernay's Selma". Ashland University Honors Theses / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=auhonors1493777011073985.
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Ryu, Bobby Jang Sun. "Knowledge of God in Philo of Alexandria with special reference to the Allegorical Commentary". Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:3a849607-f23b-4d0f-b25f-51e084795c83.
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This thesis is a context-sensitive study of key epistemological commitments and concerns presented in Philo’s two series of exegetical writings. The major conclusion advanced in this thesis is that two theological epistemologies, distinct yet related, can be detected among these writings. The first epistemology is specific to the Allegorical Commentary. The second epistemology is specific to the ‘Exposition of the Law.’ The epistemology of the Allegorical Commentary reflects a threefold conviction: the sovereignty of God, the creaturely contingency of the human mind and its inescapable limitations. In conversation with key epistemological notions of his day, Philo develops this threefold conviction in exegetical discourses that are grounded in Pentateuchal texts portraying the God of Moses as both possessing epistemic authority and aiding the aspiring mind to gain purification and perfection in the knowledge of God. Guided by this threefold conviction, Philo enlists key metaphors of his day – initiation into divine mysteries and divine inspiration, among others –in order to capture something of the essence of Moses’ twofold way of ascending to the divine, an approach which requires at times the enhancement of human reason and at other times the eviction of human reason. The epistemology of the ‘Exposition’ reflects Philo’s understanding of the Pentateuch as a perfect whole partitioned into three distinct yet inseverable parts. Philo’s knowledge discourses in the ‘creation’ part of the ‘Exposition’ reflect two primary movements of thought. The first is heavily invested with a Platonic reading of Genesis 1.27 while the second invests Genesis 2.7 with a mixture of Platonic and Stoic notions of human transformation and well-being. Philo’s discourses in the ‘patriarchs’ segment reflect an interest in portraying the three great patriarchs as exemplars of the virtues of instruction (Abraham), nature (Isaac), and practice (Jacob) which featured prominently in Greek models of education. In the ‘Moses’ segment of the ‘Exposition,’ many of Philo’s discourses on knowledge are marked by an interest in presenting Moses as the ideal king, lawgiver, prophet and priest who surpasses Plato’s paradigm of the philosopher-king. In keeping with this view, Philo insists that the written laws of Moses represent the perfect counterpart to the unwritten law of nature. The life and laws of Moses serve as the paradigm for Philo to understand his own experiences of noetic ascent and exhort readers to cultivate similar aspirational notions and practices.
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Argent, Christopher M. "'For God, king and country' : aspects of patriotic campaigns in Adelaide during the Great War, with special reference to the Cheer-Up Society, the League of Loyal Women and conscription /". Title page and Contents only, 1993. http://web4.library.adelaide.edu.au/theses/09AR/09ara6888.pdf.
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Baylor, Timothy Robert. "A great king above all gods : dominion and divine government in the theology of John Owen". Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/9646.
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Scholarship has tended to depict John Owen as a “Reformed catholic” attempting a synthesis of Reformed principles with a largely Thomist doctrine of God. In this thesis, I argue that this depiction risks losing sight of those aspects of Owen's doctrine of God that are intended to support a distinctly Protestant account of the economy of grace. By an examination of the principles of divine government, I argue that Owen employs the theme of God's “dominion” in order to establish the freedom and gratuity of God's grace, and to resist theologies that might otherwise use the doctrine of creation to structure and norm God's government of creatures. In chapter one, I argue against prevailing readings of Owen's thought that his theology of the divine will is, in fact, “voluntarist” in nature, prioritizing God's will over his intellect in the determination of the divine decree. I show that Owen regards God's absolute dominion as an entailment of his ontological priority over creatures. Chapters two and three examine the character of God's dominion over creatures in virtue of their “two-fold dependence” upon him as both Creator and Lawgiver. Chapter four takes up Owen's theology of God's remunerative justice in the context of his covenant theology. I show here that his doctrine of divine dominion underwrites his critique of merit-theology and attempts to establish the gratuity of that supernatural end to which humans are destined. Finally, in chapter five, I examine the principles of God's mercy, expressed in the work of redemption, where I demonstrate how Owen's conception of divine dominion underwrites the freedom of God in election and his account of particular redemption.
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Cousin, Laura. "Babylone, ville du roi au premier millénaire av. J.-C". Thesis, Paris 1, 2016. http://www.theses.fr/2016PA01H007.
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Au premier millénaire, Babylone est la plus grande ville de Mésopotamie, et est surtout considérée, par les Babyloniens et dans l' historiographie contemporaine, comme la ville des dieux et une ville sacrée de première importance. Face à cette prédominance du fait religieux, l' un des enjeux de ce travail est de s' interroger sur la place laissée au roi temporel, et plus généralement au pouvoir politique, dans la ville de Babylone. Cette thèse s'articule en trois points : comment le roi temporel s' inscrit- il dans la ville du souverain éternel, cité à la topographie sacralisée? En quoi Babylone est-elle au fondement d' une royauté sacralisée ? Et enfin, quelles sont les manifestations concrètes du pouvoir royal temporel dans Babylone ? Fondée sur l' étude d'inscriptions royales commémoratives, de mythes et de documents de la pratique, cette étude permet, ainsi, de revoir et de réapprécier le rôle de Babylone en tant que capitale politique, et tente de parvenir à un rééquilibrage du rôle du souverain temporel à l' intérieur de la ville de MardukIn the first millennium BC, Babylon is the bigest city of Mesopotamia. lt is mostly regarded by the Babylonians and by contemporary historiography as the city of the gods, and as the most important sacred city. Facing this predominance of religion, one of the challenges of this work is to question the place left to the temporal king, and more generally, to political power in the city of BabyIon. This dissertation is divided into three points : how the temporal king fit into thecity of the eternal ruIer, city with sacred topography ? ln what BabyIon is on the basis of a sacred kingship ? And finally, what are the concrete manifestations of the temporal royal power in Babylon ? Based on the study of commemorative royal inscriptions, myths and documents issued from private and institutional archives, the aim of this study is to review and reassess the role of BabyIon as political capital, and attempts to achieve a rebalancing of the role of the temporalsovereign within the city of Marduk
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Livaniou, Krystallia. "Le Divin et l'Humain dans les chansons populaires grecques : évolution et mythes". Thesis, Paris 4, 2012. http://www.theses.fr/2012PA040003.
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Les chansons populaires grecques sont imprégnées d’une profonde religiosité qui apparaît à la fois comme cadre et comme vecteur d’action. Le poète populaire entretient une relation multidimensionnelle avec le Dieu de la Bible et de l’Ancien Testament et fait des saints et des anges des personnages actifs et récurrents dans les textes ; ils évoluent parallèlement avec les héros et leurs destinées s’entrecroisent. Charos est une figure mythique qui joue un rôle fondamental dans l’ensemble des chansons. Personnage mythologiquement et symboliquement sophistiqué, Charos constitue le pilier des mirologues. Ses relations ambiguës avec la divinité déterminent celles qu’il entretient avec l’homme et fait de lui un être à part. A la fois incarnation du mal et agent de la mort, son riche parcours historique dévoile ses nombreuses facettes, ainsi que ses liens avec certaines figures héroïques ambigües telles que Digenis ou Tsamados. La nature et les animaux détiennent un rôle significatif, caractérisé d’une sacralité profonde, et ils accompagnent l’homme des chansons dans tous les aspects de sa vie personnelle et sociale. Leur capacité de métamorphose et leur rôle d’annonciateurs dans les ballades, placent les animaux sur le devant de la scène et leur accordent un rôle de première importance dans le déroulement de l’action. Le poète accorde une importance particulière à l’aspect social du sacré en explorant la notion de la trahison divine mais également celle de l’obéissance de l’homme à son dieu. La vie monacale et le clergé comme l’altérité religieuse, deviennent l’objet d’une critique d’ordre social et une source d’humour. Les chansons populaires véhiculent en les adaptant un nombre important de mythes qui ont une logue présence sur le territoire hellénique : le mythe de Tantale, de Calypso et d’Adonis en font partie. L’héritage antique de l’expression publique du deuil, du rachat du mort et du tombeau du héros vient former les bases de la philosophie populaire et fait de la mort un véritable croisement de culturesGreek folk songs are infused with a profound religiosity that appears both as a framework and as a means of action. The folk poet has a multidimensional relationship with the God of the Bible and of the Old Testament and makes saints and angels active and recurrent personalities in his texts; they evolve in parallel with the heroes, and their destinies intertwine. Charos is a mythical figure that plays a fundamental role throughout the songs. A mythologically and symbolically sophisticated personality, Charos is the pillar of the lament songs. His ambiguous relationship with the divine determines his relationship with man, and makes him a separate being. Both incarnation of evil and agent of death, his rich historical journey reveals his many faces, as well as his links with some heroic and ambiguous figures such as Digenis or Tsamados. Nature and the animals hold a significant role, characterised by a profound sacredness, and they accompany man in all aspects of his personal and social life. Their ability to transform and their role as announcers in the ballads, place the animals on the front of the stage and grant them a major role in the unfolding of the action. The poet attaches particular importance to the social aspect of the sacred by exploring the notion of divine betrayal but also that of obedience of man to his god. Monastic life and the clergy, as well as religious diversity, become objects of social criticism, and a source of humour. Folk songs preserve an important number of myths by adapting them, that have a literary presence in the Hellenic territory: the myths of Tantalus, Calypso and Adonis belong to them. The ancient heritage of the public expression of grief, of the redemption of the dead and of the hero's tomb, forms the basis of folk philosophy and makes death a true crossroads of cultures
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Muhesen, Nibal. "Le roi et son image en Syrie au bronze moyen : étude iconographique d’après la glyptique et d’autres documents figurés et écrits". Thesis, Lyon 2, 2009. http://www.theses.fr/2009LYO20081.
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Cette thèse a pour objectif d’étudier la « figure du roi » au travers de documents iconographiques du Bronze Moyen provenant de Syrie et plus particulièrement de la zone du Moyen-Euphrate entre 2000 et 1600 avant J.-C. Notre approche méthodologique qui porte prioritairement sur la partie sigillaire a consisté à établir un corpus des plus exhaustifs possibles des sceaux publiés et inédits. Après l’établissement de celui-ci, nous opérons des comparaisons pour dégager les caractéristiques de la représentation royale. Dans un premier temps, le cadre spatio-temporel retenu pour cette étude est défini. Par la suite, nous effectuons une mise au point sur l’histoire de la question de la représentation royale dans la glyptique syrienne du Bronze Moyen. Le développement qui suit constitue la cible de cette thèse. Les objets qui servent de base à cette étude viennent de vingt cinq sites archéologiques différents. Les sites de Moyen-Euphrate syrien, divisés en deux ensembles : partie nord et partie sud couvrant la zone-clefs de cette thèse, ont été soigneusement étudiés. En suite et afin de mieux définir la « figure du roi » dans l’iconographie, des moyens d’identification ont été décrits. La suite comporte une analyse de toutes les représentations de la figure royale, que nous tentons de définir par type. Le paragraphe présentant chaque modèle est suivi d’un tableau montrant l’aire de diffusion au sein de l’aire géographique concernée. Suit un inventaire des multiples aspects de cette iconographie royale, au sein duquel on distingue des : 1. Modèles dominants: le roi à la masse d’arme, le roi vainqueur, le roi-orant et le roi de type « syrien » que nous tentons de définir.2. Modèles dérivés: le roi-porteur d’offrande, représentation royale avec une divinité féminine, le roi-pharaon de type «égyptien », les cas de la duplication de la figure royale.Par ailleurs, une étude des « personnages incertaines » que nous expliquons est également menée. La présence de multiples divinités aux côtés des rois nous a conduits à en effectuer l’inventaire et à en préciser dans la mesure du possible l’iconographie, le cas échéant à préciser la nature des cultes qui leur étaient rendus. Cependant, des questions importantes, comme la compréhension de certaines réalités telles que la question complexe de la« divinisation ou non du personnage royal », ou les « Dieux politiques » ont été posées. De plus, des problèmes tels que le rite de « kispûm » ou la question de « Dieu de roi » ont été abordés. Parmi nos conclusions les plus importants on souligne : l’aspect régional de l’image du roi en Syrie, le rapport particulier entre l’archéologie et la glyptique ainsi que le fond sacré de l’idéologie royale de l’époque amorrite. Au niveau de l’organisation de cette thèse, notre premier volume est accompagné d’un second volume représentant le catalogne des matériels étudiés (env. quatre cent objets). L’ensemble est complété par deux index et de références bibliographiquesThis doctorate (Ph.D.) research studies the representation of Syrian kingship during the Amorite period (ca. 2000-1600 B.C), essentially through glyptic evidence, supplemented by sculpture, wall paintings, and written sources from the same period.The methodology is anchored in defining a precise iconographic corpus. This step allows revising past conclusions and establishing new identifications for the king’s role in artistic as well as written expressions. A major accomplishment is the identification of objects that derive from clear, stratified archaeological and cultural contexts.After defining the spatial and chronological frame, this study offers a brief review of the twenty-five sites from which the material is assembled. They are located in the Middle-Euphrates valley and divide between those in the northern and southern segments. Characteristics for a “royal figure” are identified and then defended. Iconography permits to distinguish diverse models of the “royal for each of the Syrian regions.The models divide into:1. Main models: the warrior-king, the king-priest, the king of “Syrian” type2. Secondary models: royal officials or the “duplication” of the royal figureIn addition, “miscellaneous figures” are also classified.On the epigraphic level, in this study there is liberal use of information from the archive of Mari as well as of Terqa, discriminating between materials derived from epistolary, religious, political, and administrative documents, as the ruler acts as a priest, dispenser of justice, warrior, or family man. A special chapter is devoted the interrelationship among kings, personal, and state gods. There is also consideration of funerary rituals (kispum) as well as the issue of the deified king.The study takes into consideration the following issues: the royal image of Syrian kings as shown in regional perspective, the connection between glyptic arts and their archeology, and the religious basis of royal ideology during the Amorite period.The dissertation includes a second part in which is catalogued over four hundred iconographic objects or images. Bibliographic references and indexes complete the study
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Bacon, Edwin Bruce. "Confronting eternity : strange (im)mortalities, and states of undying in popular fiction". Thesis, University of Canterbury. English, 2014. http://hdl.handle.net/10092/9680.
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When the meritless scrabble for the bauble of deity, they ironically set their human lives at the “pin’s fee” to which Shakespeare’s Hamlet refers. This thesis focuses on these undeserving individuals in premillennial and postmillennial fiction, who seek immortality at the expense of both their humanities, and their natural mortalities.
I will analyse an array of popular modern characters, paying particular attention to the precursors of immortal personages. I will inaugurate these analyses with an examination of fan favourite series
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Farré, Torras Begoña. "Brotherly love and filial obedience: the commemorative programme of the Avis princes at Santa Maria da Vitória, Batalha". Master's thesis, 2014. http://hdl.handle.net/10362/13627.
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This dissertation focuses on a rare 15th century commemorative programme that has thus far received little scholarly attention: the collective monument erected in the Founder’s Chapel, at the Monastery of Santa Maria da Vitória, Batalha, to house the remains of four Avis princes, members of what would become known as ‘the Illustrious Generation’. A patron is proposed for the commission of this erudite monument - the princes’ eldest brother, king Duarte I - arguing its integration into a broader propaganda programme to glorify the memory of the Avis dynasty founder, king João I.
The dissertation then proceeds to discuss various highly innovative features of the monument, such as its pseudo-architectural character, its use of sophisticated heraldry and personal badges, the apparent absence of religious iconography on the tombs and, importantly, the collective nature of the programme, key to its interpretation.
Using a semiotic approach, a discussion is also offered on the way the various formal, iconographic and conceptual novelties of the princes’ monument impacted on the 15th century monumental landscape in Portugal.
Finally, the monument and the chapel housing it are looked at through the prism of the various readings that successive generations of viewers have projected onto it, from the time of its creation to the turn of the 20th century, in order to offer a more comprehensive understanding of the object as it stands today.
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Currier, Janice Arlee. "True to God and King: Alabaster Heads of St. John in Late Medieval England". Thesis, 1994. http://hdl.handle.net/1828/5501.
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Sculpted alabaster tablets depicting the head of St. John the Baptist on a charger, such as the Spilsbury alabaster now in the collection of the University of Victoria's Maltwood Museum and Gallery, were produced in large numbers in fifteenth-century England. Important as examples of private devotional art, they were probably first made as minor works subsidiary to alabaster monument and altarpiece production.Graduate
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Hetzler, Charles Oscar. "Our Savior and King: Theology proper in 1 Timothy". Thesis, 2008. http://hdl.handle.net/10392/480.
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In this dissertation the author seeks to present a holistic theology proper (hereafter, simply "theology") for the first epistle to Timothy, with special regard to the letter's doxologies (King) and divine title, Savior. Chapter 1 identifies the problem, includes a history of research, and describes the method and procedure of the dissertation. The method of inquiry consists of determining the meaning and function of the letter's theology. Thus, the author seeks to understand the background and character of 1 Timothy's theology, while also wishing to discern why the author of 1 Timothy chose to emphasize these peculiar theological themes.
Chapter 2 explores the meaning and function of the theological descriptions found in the doxologies of 1 Timothy 1:17 and 6:15-16. By thorough comparison to Greco-Roman, early Jewish, and OT literature, the author suggests a basically OT-informed view of God. The doxologies depict God as the only Sovereign who rules over all. The writer then determines that the doxologies function as a support and encouragement for Timothy to heed Paul's charge. This conclusion is largely based on the positioning of the doxologies and the macrostructure of the letter.
Chapter 3 examines the meaning and function of the divine epithet Savior. After comparing this term to its occurrences in Greco-Roman, early Jewish, and OT literature, the author again favors an OT background for Savior. This term depicts God as one who mercifully and indiscriminately reconciles sinners who trust in Christ. While also recognizing other functions, the author suggests that God as Savior may have been aimed at the primary implied reader, Timothy, as well. Accordingly, the idea of Savior informs and strengthens Timothy, so that he might continue to labor in presenting the life-giving gospel of God.
Chapter 4 considers every remaining theological description in 1 Timothy, as well as themes that significantly relate to the letter's theology, such as Christology. The author suggests that the entire theology of 1 Timothy either coheres with or supports the predominant ideas of God as King and Savior.
Chapter 5 summarizes the dissertation's findings and concludes with suggested implications for NT studies.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.
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Oh, Seil. "The Man of God : for orchestra : a descriptive analysis /". Thesis, 2003. http://wwwlib.umi.com/cr/utexas/fullcit?p3118059.
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Baleiwaqa, Tevita. "Rerevaka na kalou ka doka na tui = Fear god and honour the king : the influence of the Wesleyan Methodists on the institutions of Fijian identity". Phd thesis, 2003. http://hdl.handle.net/1885/148458.
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Tancmanová, Soňa. "Válečnictví ve Starém zákoně". Master's thesis, 2014. http://www.nusl.cz/ntk/nusl-332234.
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The core tasks of the diploma thesis were to familiarize the reader with the biblical themes as biblical wars from historical and cultural perspective, clarify the issue of the divine struggles and embedding in cultural and ethical context. Good News of the Bible was confronted with non biblical written sources, mostly written records of Moabities, Assyrians, Egyptians, Sumerians and people of Ugarit. The diploma thesis was focused primarily on the period of the Kingdom of Israel. Also were discussed the battles of Israelis before entering the Land of Canaan and the split the Kingdom of Israel. Primarily it has been worked with the Deuteronomy corpus that is characteristic by its synchronic and diachronic approach. The reader was made familiar with the issue of divine wars and the extermination of cursed cities. The herald function of Deuteronomy corpus and the possible nonrealistic information sources were also clarified. The author is inclined to the opinion Sa-Moon Kang and consideres holy wars to the end of the Kingdom period. With the emergence of secular government and deviation from the Lord for rulers was the priority to resolve property disputes. The only exception between wars of power was the assistance of the prophet Elisha which suddenly turned the fight into Godʼs battle. The elements...
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DVOŘÁK, Josef. "Transformace oběti v Písmu. Teologie oběti". Doctoral thesis, 2016. http://www.nusl.cz/ntk/nusl-253429.
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Diachronic comparison of three political and religious systems of three independent geographical areas (ancient Egypt, Mesopotamia, and Syria Palestine) with the faith of ancient Israel shows certain aspects important for the kerygmatic theological message of Tanach as well as the New Testament. Significance of the king, priest, prophet, and religious ceremonies in the temple is derived from their specific understanding of the divine. However, their religious systems completely lack (with the exception of Israel) eschatology. The message about the transcendent/immanent God Lord (Jesus' Father) is impossible to reconstruct from the available sources through diachronic methodology. Furthermore it cannot be understood as a mere result of religious synchronic redefinition of the Scriptures. The New Testament transforms the Old Testament religious system to narrative kerygma about the sacrifice of both Father and Son. It speaks about the Risen Lord, who is able to reconcile God with his adherent. Such a message is unheard of (unexpected) in the Second Temple Judaism. Even the Church Fathers do not interpret Christ's conscious ebed-like sacrifice along the lines of the ritual forgiveness of the OT. Based on the scholarly analyses from the proponents of the so called Prague school, as well as those coming from theologians stressing the paradigm of biblical interpretation through the event of resurrection, this dissertation concluded in the subject matter of soteriological transformation of the sacrifice the following: Agnus Dei, with his crucifixion being a ritual slaughter, founds the new community through his own Pasch, which has also the futuristic (eschatological) aspect both in the NT and in the faith of the early Church. The meaning of this sacrifice will be actualized in 'drinking of the chalice' by the Lord Jesus with the resurrected Church in the coming new Creation. Thus, the Eucharist becomes a unique 'cultic' homage (Temple ceremony) through existential acceptance of the risen Lord. The same concept can be found at the heart of the Patristic thinking (inclusive paradigm of Christ's sacrifice, that is Christian obedience even unto death) . The Fathers understood the sacrifice as means of overcoming alienation from God by metamorphosis of one's life based on Christ's sacrifice not to God, but to people. Such a sacrifice is life-giving activity of the Lord God himself and is able to renew the life of God's people and make them heirs to the eternal life.
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Matějka, Miroslav Pacifik. "Analýza biblické důvěry ve světě Pentateuchu". Doctoral thesis, 2011. http://www.nusl.cz/ntk/nusl-311419.
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This Study elaborates the topic of Biblical Trust in the World of Pentateuch. This trust is understood as to rely in a purely subjective way on a word or instruction of some person. In case of God it frequently means a conviction that some humanly unrealizable promises are to be fulfilled. Such attitude secures to the trusting person merits before God. Rely on God is often understood in a confrontational way as opposite to the life of unbelievers. Trust requires courage to make leap in the dark. Meanwhile it is always right to trust in God, trust in a human person is in Pentateuch interpreted as fool. But if the respective man is the spokesman of God, the eventual mistrust is seen as an attack against God himself. In case of God's revelation trust becomes duty. If there is any doubt people can ask some sign of authenticity for the presented God's will. But if the will is known, eventual mistrust is interpreted as disobedience and follows a severe punishment. The same trust which belongs to God is required also for his prophet and for the Law proclaimed in the God's name. If somebody relies on himself in sense of exaggerated self-confidence which does not count on God, it is understood as a crime. In the same manner is valuated the trust directed towards the pagan divinities.
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Perumalil, Ranjith Chandy. "Style Transfer For Visual Storytelling A Case Study: The Hindu Mythological Character, Yamah, in the Style of the American Film Director, Tim Burton". Thesis, 2011. http://hdl.handle.net/1969.1/ETD-TAMU-2011-08-9879.
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In this thesis, the concept of style transfer for visual storytelling is introduced. Style transfer for visual storytelling is the process of identifying a definitive style of a source, such as an artist or culture, and applying the features of that style to a target, such as a character which has a different style. As a proof of concept, the style of the American film director Tim Burton is transferred to a character from Hindu mythology, Yamah. The style transfer is done based on the concept of 'Pattern Language' introduced by Christopher Alexander et al., in his book, 'A Pattern Language'. A set of patterns is developed based on the source and target. The target is then designed based on the patterns. The design is then visualized in a suitable medium.
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Gan, Jonathan. "The metaphor of the shepherd in Zechariah 11:4–17". Diss., 2010. http://hdl.handle.net/10500/4867.
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This study examines the metaphor of the shepherd in Zechariah 11:4-17, which is a prominent and significant one in the Hebrew Bible. It defines Yahweh‟s relationship with the nation of Israel and those who have faith in him. But Zechariah 11:4-17 presents a shepherd image which contradicts to the basic metaphor in the Hebrew Bible.
The thesis of this study argues that the differing shepherd image in Zechariah 11:4-17 is the result of the rejection by the people of the responsible shepherd, which caused Yahweh to surrender his shepherd responsibility. It is a metaphor designed to punish an unrepentant Israel.
Zechariah 11:4-17 furnishes an example of a situation where Yahweh surrendered his shepherding responsibilities to those irresponsible shepherds. This example should be incorporated into the said metaphor, so as an objective and comprehensive meaning may be achieved, and one should consider this metaphorical meaning in the study of the subject.Old Testament and Ancient Near Eastern Studies
M. Th. (Old Testament)
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Vine, Jayne Margaret. "Moses son of Akhenaten? : a study of archaeology and textual perspectives". Diss., 2015. http://hdl.handle.net/10500/19239.
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The search for a ‘historical Moses’ is one which has been debated for several centuries. In spite of copious archaeological finds in Egypt and other parts of the ancient Near East, no material remains have been found to substantiate the Exodus story. Mythological stories from the ancient Near East bear striking similarities to the Moses narrative found in the Hebrew Bible. The inconsistencies found in the Hebrew Bible further hamper the attempt to find a historical Moses, instead Moses is found only in tradition. Taking these issues into consideration, other possibilities need to be investigated. This dissertation places Moses growing up in the court of Akhenaten an 18th Dynasty Egyptian Pharaoh in the middle of the 14th century BCE. The study investigates the possibility of Moses as a son of Akhenaten with Nefertiti as a stepmother, his own biological mother, a Mitannian princess, having died giving birth to Moses. Several similarities between Akhenaten and Moses are discussed throughout the study. The study moves into the 21st century with the groundbreaking discovery of DNA, which provides new conclusions which before were only debated.Biblical & Ancient Studies
M.A. (Biblical Archaeology)
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Tacheche, Nchangfu Florence. "Exploration of the healing ministry in the Presbyterian Church in Cameroon (PCC)". Thesis, 2017. http://hdl.handle.net/10500/24536.
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The renewal of interest in religious healing methods in the past few decades, in response to various perspectives of illnesses, is ‘blowing’ through the PCC-one of the reformed churches in Africa. There are two underlying assumptions in this project: the first is that sickness constitutes a major threat to good health and the second is that the ministry of healing in the PCC is not contextual in view of respecting and incorporating the cultural, social, religious beliefs and values of its people in the formation of meaningful healing ministry. The healing ministry of the Presbyterian Church in Cameroon is lacking in efficacy and essence because it does not make much meaning in the lives of the sick and their relatives.
This project gives an overview of some of the causes of tensions that exist in the
PCC concerning its ministry of healing. It critically analysis, interprets and discusses the
empirical results of 26 (20 laity and six clergy) members of the Musang congregation alongside some theological reflections. The project explored and highlighted the importance of the traditional worldview regarding health, illness, healing and defines healing as the work of God and that it is imperative for the Church to focus on a more meaningful healing ministry that includes physical, spiritual, social and psychological aspects, thus healing needs to be holistic.
Putting together the results of the literature review, the empirical research and the critical and theological reflections, the project suggests and affirms that there are theological, practical and socio-cultural reasons for the PCC to rethink, reformulate and reshape its healing ministry in the light of Jesus’ healing ministry. The project points out the theological, practical and cultural basis for a more meaningful ministry of healing within the PCC.
These results reveal that the PCC has no choice but to embrace this emerging biblical healing ministry if it truly wants to remain faithful and in obedience to Jesus’ three but inseparable ministries of preaching, teaching and healing.
Finally, the project proposes an integrated healing service as one of the ways towards a more practical and meaningful ministry of healing in the PCC at home and in the diaspora. Some objective comments and recommendations are also made.Practical Theology
D. Th. (Practical Theology)
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Gan, Jonathan. "The shepherd metaphor in the Old Testament, and its use in pastoral and leadership models". Thesis, 2019. http://hdl.handle.net/10500/27595.
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Bibliography: leaves 441-459The shepherd metaphor is a prominent and significant one in the Old Testament. However, it has shifted from an agrarian context, of shepherd and sheep in the literal sense, to a socio-political context, of rulers and people in the political sense: a king is a shepherd to the people. A careful review of the given metaphor raises the question whether the metaphor should be the basis of the pastoral and leadership models that are derived from the image of the shepherd, and whether such models can be enriched by the analysis of the said metaphor as applied to the implementation of the shepherding responsibility described in the Old Testament. This research aims to examine various pastoral and leadership models and their use of the shepherd metaphor in the light of the significance of the said metaphor in the Old Testament. It utilises rhetorical criticism in consultation with metaphorical theory to examine the given metaphor used in the models of pastoral and leadership roles and their relationship with the shepherd metaphor in the New Testament. The objective is threefold: (1) exploring the use of the shepherd metaphor in the Old Testament; (2) examining the use of the shepherd metaphor in pastoral and leadership models, which could include pointing out that some of these models rely heavily on their understanding of New Testament uses of this metaphor; and (3) comparing the Old Testament and pastoral/leadership models’ uses of the shepherd metaphor and drawing conclusions based on this comparison. To achieve that end, the discussion also includes the ancient Near Eastern literature and deuterocanonical texts. The thesis shows that a careful analysis of the uses of the shepherd metaphor in the Old Testament could enrich the literature on Christian leadership as well as pastoral models that use this metaphor as their point of departure.
Old Testament and Ancient Near Eastern Studies
D. Phil. (Old Testament)
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Pehal, Martin. "Staroegyptské mytologické narativy. Strukturalistické interpretace Příběhu o dvou bratrech, Příběhu o princi, kterému byl předurčen osud, Astartina papyru, Usirovského cyklu a Anatina mýtu". Doctoral thesis, 2015. http://www.nusl.cz/ntk/nusl-347446.
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is study is composed of two units: manuscript of the author's publication Interpreting Ancient Egyptian Narratives: A Structural Analysis of the Tale of Two Brothers, the Anat Myth, the Osirian Cycle, and the Astarte Papyrus (Nouvelles études orientales, Bruxelles-Fernelmont: EME, 2014) and an additonal chapter entitled Accommodating Ambivalence: Case of the Doomed Prince and His Dog, which follows directly a er the Index of the first unit and which extends the applied methodology to yet another New Kingdom mythological narrative, the so-called Tale of the Doomed Prince. Methodologically, the author follows the neo-structuralist approach. Both studies explain the strong configurational character of ancient Egyptian (mythological) thought which has the ability to connect various ontological levels of human experience with the surrounding world into complex synchronic structures. ese symbolical systems are shown to be mediating between the various cultural paradoxes which were inherent to ancient Egyptian society. Axial role in this process is a ributed to the institution of positional kingship represented by the Pharaoh. Its transformative function is also put into relation to the special status of female characters who are shown to play the part of the "powerful powerless ones" further personifying...