Rozprawy doktorskie: „Resurrection”

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Seybold, Brett Arthur. "Semantic change from pre-resurrection to post-resurrection contexts". Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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Al-Qasem, Ruby. ""Resurrection Attempts: Essays"". Thesis, University of North Texas, 2020. https://digital.library.unt.edu/ark:/67531/metadc1703401/.

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This dissertation is composed of a critical preface, "Reconciling Art and Account in the Creative Essay," and the essay collection Resurrection Attempts: Essays. The preface situates the following essay collection within the genre of contemporary creative nonfiction. Specifically, it argues that genre-bending or genre hybridity are inherent and unavoidable features of creative nonfiction writing and should be celebrated, rather than denied or lamented. It points to other writers who deliberately challenge the bounds of genre, and discusses some of the collection's innovations in form and other ways it offers experimentation, such as use of unusual or borrowed points of view, disruption of chronology, and adoption of elements from other genres of writing, including fiction, poetry, and academic. Ultimately, embracing the artistic side of creative nonfiction (as opposed to its "purely" journalistic side) allows for heightened intimacy with the reader, a much wider breadth of storytelling, and a more vulnerable—and therefore more truthful—interrogation of legacy and the human experience. Resurrection Attempts is a collection of essays exploring the writer's rural Texas childhood and the early and tragic losses of her parents, including the effect of those experiences on her adult life and performance of motherhood. The voices of the writer's sisters sometimes intertwine with hers, especially as she examines the converging and diverging lenses of their shared experience. She works throughout to "resurrect" her parents and even to resurrect earlier versions of other family members, including herself. The collection is particularly fascinated with dreams, drawing a parallel between the subconscious lives of the dreamer and their waking constructions of their memories and experiences.

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Frawley, John Thomas. "A historical and theological examination of the resurrections of the saints in Matthew 27:51-53". Dallas, TX : Dallas Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.001-1251.

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Knoell, David. "THE RESURRECTION OF EVERYMAN". Master's thesis, University of Central Florida, 2006. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/3850.

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In March of 2005 I was a cast member in Mad Cow Theatre's production of the Morality drama Everyman. This classic tale on the condition of human dying is regarding as one of the greatest dramas of the Medieval period and is one of the first plays in the English language to be put into print. This thesis is an actor's journey into the history of Medieval theatre, the challenges of producing Everyman for a contemporary audience, and the techniques of acting implemented in the creation of allegorical characters. Medieval drama, like Everyman, is still relevant in today's world because it addresses universal themes of friendship, material wealth, and reverence towards death. It is the story of the human being, the power of beliefs, and the fear of death. This thesis reflects a group of artists' desire to give an audience the gift of insight into their common selves.
M.F.A.
Department of Theatre
Arts and Sciences
Theatre

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Walters, Geoffrey. "Resurrection immortality and bereavement". Thesis, University of Exeter, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.357909.

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Scarpitti, Brian T. "Resurrection of Aged Acetylcholinesterase". Walsh University Honors Theses / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=walshhonors1524147976538139.

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Konis, Polyvios. "From the Resurrection to the Ascension : Christ's post Resurrection appearances in Byzantine Art". Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/663/.

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This thesis examines the evolution and dissemination of the iconography of the post-Resurrection appearances of Christ. Special attention is given to the association between word and image, as well as the influence exerted on art by contemporary theology, liturgy and politics. The earliest use of these apparitions in art is associated with baptism while in literature they were successfully employed against heresies. The Virgin’s participation in the post-Resurrection narrative reveals the way in which homilies and hymns inspire art. Another important figure of these apparitions, which receives special attention, is the Magdalene, whose significance rivalled that of the Virgin’s. While the Marys at the Tomb and the Chairete were two of the most widely accepted apparitions, it was the Incredulity of Thomas that found its way in the so-called twelve-feast cycle and revealed the impact of liturgy upon the dissemination of an iconographic theme. The emergence of the Anastasis will rival their exclusive role as visual synonyms of Christ’s resurrection, but this thesis reveals that their relation was one of cooperation rather than rivalry, since the post-Resurrection scenes and the Anastasis complimented each other in terms of iconography and theology. Finally it becomes apparent that the pilgrimage in the Holy Land and the liturgy that was taking place there is responsible for many iconographic details which help us discern the dissemination of a particular iconography.

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Tsaprounis, Konstantinos. "Large cardinals and resurrection axioms". Doctoral thesis, Universitat de Barcelona, 2012. http://hdl.handle.net/10803/97038.

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In the current dissertation we work in set theory and we study both various large cardinal hierarchies and issues related to forcing axioms and generic absoluteness. The necessary preliminaries may be found, as it should be anticipated, in the first chapter. In Chapter 2, we study several C(n) - cardinals as introduced by J. Bagaria (cf. [1]). In the context of an elementary embedding associated with some fixed C(n) - cardinal, and under adequate assumptions, we derive consistency (upper) bounds for the large cardinal notion at hand; in particular, we deal with the C(n) - versions of tallness, superstrongness, strongness, supercompactness, and extendibility. As far as the two latter notions are concerned, we further study their connection, giving an equivalent formulation of extendibility as well. We also consider the cases of C(n) -Woodin and of C(n) – strongly compact cardinals which were not studied in [1] and we get characterizations for them in terms of their ordinary counterparts. In Chapter 3, we briefly discuss the interaction of C(n) – cardinals with the forcing machinery, presenting some applications of ordinary techniques. In Chapter 4, we turn our attention to extendible cardinals; by a combination of methods and results from Chapter 2, we establish the existence of apt Laver functions for them. Although the latter was already known (cf. [2]), it is proved from a fresh viewpoint, one which nicely ties with the material of Chapter 5. We also argue that in the case of extendible cardinals one cannot use such Laver functions in order to attain indestructibility results. Along the way, we give an additional characterization of extendibility, and we, moreover, show that the global GCH can be forced while preserving such cardinals. In Chapter 5, we focus on the resurrection axioms as they are introduced by J.D. Hamkins and T. Johnstone (cf. [3]). Initially, we consider the class of stationary preserving posets and, assuming the (consistency of the) existence of an extendible cardinal, we obtain a model in which the resurrection axiom for this class holds. By analysing the proof of the previous result, we are led to much stronger forms of resurrection for which we introduce a family of axioms under the general name “Unbounded Resurrection”. We then prove that the consistency of these axioms follows from that of (the existence of) an extendible cardinal and that, for the appropriate classes of posets, they are strengthenings of the forcing axioms PFA and MM. We furthermore consider several implications of the unbounded resurrection axioms (e.g., their effect on the continuum, for the classes of c.c.c. and of sygma- closed posets) together with their connection with the corresponding ones of [3]. Finally, we also establish some consistency lower bounds for such axioms, mainly by deriving failures of (weak versions of) squares. We conclude our current mathematical quest with a few final remarks and a small list of open questions, followed by an Appendix on extenders and (some of) their applications. References [1] Bagaria, J., C (n)–cardinals. In Archive Math. Logic, Vol. 51 (3–4), pp. 213–240, 2012. [2] Corazza, P., Laver sequences for extendible and super–almost–huge cardinals. In J. Symbolic Logic, Vol. 64 (3), pp. 963–983, 1999. [3] Johnstone, T., Notes to “The Resurrection Axioms”. Unpublished notes (2009).

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Fuentes, Freddy Orestes. "The Unfortunate Resurrection of Lazarus". Thesis, Virginia Tech, 2016. http://hdl.handle.net/10919/80345.

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On March 30th 2006, at the age of forty, my brother, who I grew up with and looked up to as a child, who'd started to lose his mind in his early 20s, killed his wife and her mother. He left his three boys orphaned and traumatized. My father, Orestes Fuentes, was born in 1928, in a farm deep in the Cuban countryside where there were spirits and saints and demons and Santeria rituals, and curses were real. This book will explore our father's prejudices and superstitions and his refusal to acknowledge his son's demons, in an effort to find the reasons why his son, my brother, Jose, eventually killed the mother and grandmother of his children, the why he thought they were agents of Satan. My book explores a curse that Orestes (and therefore all of us) incurred, and the sins that caused it. The book looks at the apogee of that curse: my brother's murders and, ultimately, the reversal of that curse, which, in writing it, I realized, is what this book is.
Master of Fine Arts

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Llagas, Carlos Manuel Maria A. "Resurrection before Christ an exegesis of Old Testament and intertestamental literature /". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Miller, John Gabriel. "The Death and Resurrection of Function". The Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=osu1217299779.

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Altman-Newell, Lucienne. "Is Bodily Resurrection Compatible with Materialism?" Scholarship @ Claremont, 2017. http://scholarship.claremont.edu/scripps_theses/1067.

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It is widely known that at least three of the major world religions—Christianity, Islam, and (more controversially) Judaism—embrace the theory of bodily resurrection, or an event in which a person or people are brought back to embodied life after death. But is this theory compatible with materialism, or the philosophical doctrine that nothing exists except matter and its movements and modifications? In other words, if my “self” is identical with and nothing more than my body, could my unique and particular “self” come to exist again on Earth after my death? This thesis examines theories of compatibility from ancient times to the present day.

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Farrier, Daniell E. "The realization of the resurrection of the dead in I Corinthians 15 the consummate redemption of the church as a function of covenantal union with the resurrected Christ /". Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p068-0576.

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Kim, Sung Gyu. "The origin of Paul's bodily resurrection idea". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Hong, Hyeongkurl. "The resurrection motif in Daniel 12:2". Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Akpobolokemi, Emmanuel Ebizimo. "Jesus' Bodily Resurrection and the General Bodily Resurrection: A Critique of the Reductionists' Thesis: Implications for Theology and Christian Living". Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:107468.

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Thesis advisor: Andre Brouillette
Thesis advisor: Franklin Harkins
This thesis is divided into four parts. Chapter one analyzes the reductionist theses of Robert F. Scuka, Dale Allison, Geza Vermes, and Brian Schmisek. Chapter two focuses on the historicity of the resurrection of Jesus Christ. The nature of Jesus’ resurrected body and the cosmic significance of his resurrection are brought to light, being the guarantee and pattern for our future resurrection. Chapter three will explore in detail the general resurrection. Here, central to the exposition are: whether or not we shall be raised and the nature of our resurrected selves. Will human beings rise with their bodies, or will there be only a resurrection of the soul? Will there be continuity with, and (or) discontinuity from our former selves. Finally, chapter four draws out the implications for both theology and existential Christian living
Thesis (STL) — Boston College, 2016
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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Custer, Charles E. "Can Job 19:25-27 be used to support the doctrine of a bodily resurrection?" Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Kralik, Emil. "The resurrection of the dead in Dan 12:1-3". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Turner, James T. "Is resurrection atemporally simultaneous with death? Using Aquinas's Theory of Eternity to conceptualize a new theory of resurrection /". Lynchburg, Va. : Liberty University, 2010. http://digitalcommons.liberty.edu.

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Wong, Shan-shan Amy. "Public life resurrection in Wong Tai Sin". Click to view the E-thesis via HKUTO, 2004. http://sunzi.lib.hku.hk/hkuto/record/B31987333.

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Jaffer, Tariq. "Avicenna and the resurrection of the body". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0006/MQ43889.pdf.

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Anderson, Kevin L. "The resurrection of Jesus in Luke-Acts". Thesis, Brunel University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.327349.

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Wong, Shan-shan Amy, i 黃珊珊. "Public life resurrection in Wong Tai Sin". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B31987333.

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Engblom, Martina. "SUB URBAN : Resurrection of a non-place". Thesis, KTH, Arkitektur, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:kth:diva-146117.

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The starting point of the project was threat that commercial forces pose to the identity of today’s suburban centers. The value of a square or a non-commercial space to meet seems somehow forgotten since shopping malls and internet are our new meeting spaces. In the anonymous suburb Barkarby northwest of Stockholm the project aims to question the barrier often dividing commuter railway suburbs. The project realizes the urban values that the train inhabits and embraces the very artery that supplies the city with people. It is a first step towards a dense development enhancing the identity and status of the suburb, not trying to imitate the inner city core. Instead it competes with big scale commercial activities by suggesting qualities extracted from the suburb itself. An amphitheatre which questions the space between the highway and train, an activity path with more or less spontaneous activities and an multihall under the train tracks altogether enriches each other and through visual guidance attracts people on a piece of ground otherwise difficult to exploit.
Utgångspunkten för projektet är det hot som kommersiella krafter utgör mot dagens förortscentrum. Vikten av ett torg eller annan icke kommersiell plats att mötas på glöms bort då gallerior och internet fungerar som våra nya mötesplatser. I den anonyma förorten Barkarby, belägen nordväst om Stockholm, strävar projektet efter att ifrågasätta den barriär som så ofta delar av området kring pendeltågsstationer. Projektet anammar de urbana kvaliteerna som tåget representerar och omfamnar själva anledningen till områdets befolkande. Det är ett första steg mot en tät stadsväv utanför stadskärnan, vilken också förstärker den lokala identiteten. Utan att härma innerstadens typlogi så förstärker projektet platsens status. Istället konkurrerar projektet med storskaliga kommersiella aktiviteter genom att erbjuda ett extract av förortens redan inneboende kvaliteter. En amfiteater som ifrågasätter utrymmet mellan motorvägen och tågspåren, ett aktivitetsstråk med mer eller mindre spontana aktiviteter och en multihall under tågspåren berikar varandra och genom visuell ledning attraherar folk på en plats som annars aldrig skulle utnyttjats.

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Griffiths, John Mark Ainsley. "The trinitarian gift unfolded : sacrifice, resurrection, communion". Thesis, University of Nottingham, 2015. http://eprints.nottingham.ac.uk/29014/.

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Contentious unresolved philosophical and anthropological questions beset contemporary gift theories. What is the gift? Does it expect, or even preclude, some counter-gift? Should the gift ever be anticipated, celebrated or remembered? Can giver, gift and recipient appear concurrently? Must the gift involve some tangible ‘thing’, or is the best gift objectless? Is actual gift-giving so tainted that the pure gift vaporises into nothing more than a remote ontology, causing unbridgeable separation between the gift-as-practised and the gift-as-it-ought-to-be? In short, is the gift even possible? Such issues pervade scholarly treatments across a wide intellectual landscape, often generating fertile inter-disciplinary crossovers whilst remaining philosophically aporetic. Arguing largely against philosophers Jacques Derrida and Jean-Luc Marion and partially against the empirical gift observations of anthropologist Marcel Mauss, I contend in this thesis that only a theological – specifically trinitarian – reading liberates the gift from the stubborn impasses which non-theological approaches impose. That much has been argued eloquently by theologians already, most eminently John Milbank, yet largely with a philosophical slant. I develop the field by demonstrating that the Scriptures, in dialogue with the wider Christian dogmatic tradition, enrich discussions of the gift, showing how creation, which emerges ex nihilo in Christ, finds its completion in him as creatures observe and receive his own perfect, communicable gift alignment. In the ‘gift-object’ of human flesh, believers rejoicingly discern Christ receiving-in-order-to-give and giving-in-order-to-receive, the very reciprocal giftedness that Adamic humanity spurned. Moreover, the depths of Christ’s crucified self-giving and the heights of resurrectional glory, culminating in the Spirit’s eternal communion, convey sin-bound creatures into the new creation, towards their deified end, through liturgical mediation which reveals true giftedness. The gift is thus no aporetic embarrassment but the means of entry into and – more significantly – the very texture of the new, eucharistic creation.

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Sickels, Stephen W. "Restoration and resurrection in the Old Testament". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Beaven, Stephen W. "Rebound: The Resurrection of a Hometown Team". PDXScholar, 2012. https://pdxscholar.library.pdx.edu/open_access_etds/1182.

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On Dec. 13, 1977, the University of Evansville men's basketball team, its coaches and other university employees were killed in a plane crash at Dress Regional Airport on the city's north side. Months later, a brash outsider named Dick Walters began rebuilding the basketball program. Four years later, he led the Purple Aces to the school's first Division 1 NCAA tournament. This thesis explores the relationship between the town and the team in the years after the crash.

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Smith, Peter Lincoln. "What do the patriarchs have to do with the resurrection? Jesus' use of covenant language in his debate with the Sadducees /". Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p001-1232.

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Eastman, Brad. "The theological significance of the bodily resurrection of believers in the letters of Paul". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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John, Susan P. "Drying without Dying| The Resurrection Fern Pleopeltis polypodioides". Thesis, University of Louisiana at Lafayette, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10601789.

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The focus of this research project was to determine the response of Pleopeltis to drought and heat stress. P. polypodioides, an epiphyte, is known to survive extended periods of desiccation and recover when water (rain) becomes available. Such mechanism is a characteristic feature of special group of ?desiccation tolerant? plants. Not all vascular plants are capable of tolerating water stress. Desiccation tolerance occurs throughout the plant kingdom and is commonplace among lichens, mosses, but is rare among pteridophytes and angiosperms. Most studies have focused on the phylogenetics and evolution of desiccation tolerant plants. However, information on the biochemical and molecular mechanisms of drought tolerance is limited. Pteridophytes are good candidates to study desiccation tolerance because they possess characteristics that are intermediate between primitive and advanced land plants. The goal of the research was to determine the morphological and anatomical, physiological, and molecular adjustments during dehydration and rehydration of Pleopeltis fronds. The findings aim to characterize the mechanisms of P. polypodioides to desiccation and identify potential genes that are associated with the drought-tolerance. The findings from this study may be useful in engineering dehydration tolerant crop plants in the future.

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Hitchcock, Nathan. "Karl Barth and the resurrection of the flesh". Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5524.

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However reluctant he may be about providing details, Karl Barth dares to affirm the coming resurrection, even in the strong corporeal sense of the Apostles Creed, “I believe in . . . the resurrection of the flesh.” At the heart of Barth’s creative approach is an equation between revelation and resurrection. Indeed, everything said about the human addressed now in revelation is to be said about the human at the coming resurrection, including the remarkable fact that resurrection raises the “flesh” (inasmuch as God has revealed Himself to those “in the flesh”). Barth’s early training inculcated in him dialectical themes that would emerge throughout his career. His early work is dominated by a sense of encounter with the present but transcendent God, an encounter described in terms of the raising of the dead. Human existence is sublated – “dissolved and established” – unto a higher order in God. Yet even after Barth abandons the resurrection of the dead as his preferred theological axiom, he portrays eschatology proper in terms of the human sublated in the divine presence. Therefore, in Church Dogmatics he expresses the doctrine of the resurrection of the flesh in three primary ways: eternalization, manifestation and incorporation. The human, delimited as he or she is by death, is made durable in God, obtaining the gift of eternalization. The human, ambiguous in the creaturely mode of earthly life, has one’s true identity revealed with Christ at His return, and obtains the gift of manifestation with the divine. The human, isolated as he or she is in one’s autonomy, is incorporated into the body of Christ by His Spirit, obtaining the gift of communion. In each of these expressions of resurrection Barth desires to preserve fleshliness. His account, however, entails a certain loss of temporality, creatureliness and particularity of the human when it comes to the final state. Instead of being resurrected from the dead in the strong corporeal sense, human bodies appear to be memorialized, deified, recapitulated. Though written with the language of the Antiochene and Reformed schools, Barth’s position enjoys the same strengths and suffers the same weaknesses of a more Alexandrian or Lutheran theological trajectory. Like each of the traditional lines of Christian thought about the resurrection of the flesh, Barth gravitates toward an eschatology centered around the human’s vision of God in the heavenly life. To this extent Barth’s creative treatment of the resurrection of the dead can be understood as broadly Christian, even if he risks undermining the very flesh he hopes to save.

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Norwood, Michelle. "Carbohydrate analysis of the resurrection plant Craterostigma plantagineum". Thesis, University of Sussex, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.249115.

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Chidgzey, Aaron K. "Reframing resurrection: Toward a renewed and redeemed creation". Thesis, Chidgzey, Aaron K. (2019) Reframing resurrection: Toward a renewed and redeemed creation. PhD thesis, Murdoch University, 2019. https://researchrepository.murdoch.edu.au/id/eprint/51565/.

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Jesus’ resurrection has long been a central tenet of Christian theology, and the focus of extensive debate and curiosity. Scholars have defended a physical resurrection; interpreted it as metaphor, hallucination, or deception; removed it entirely from the scope of historical inquiry; and have denied it outright. However, belying this scholarship is the propensity to assume that the language of ‘resurrection’ envisages the reanimation of a corporeal and personal body (and then defended, re-interpreted, or denied). Therein lies the problem. This thesis argues that the ancient Jewish and Christian notion of resurrection cannot be restricted within a re-animated body but includes a broad spectrum of eschatological hope, particularly the renewal of relationship with YHWH, the dispensation of justice, and the transformation of creation as a whole. Jesus’ resurrection is the fulfilment of these broader eschatological hopes and cannot be reduced to the return to life of a personal body. Connected to this is the corollary assertion that Jesus’ resurrection is characterised by a unification of elements that bear both continuity and discontinuity with empirical reality, echoing the hope for a renewed and transformed reality. As a result of its limited understanding of ‘resurrection,’ scholarship has often emphasized either the continuity or discontinuity at the expense of the other, where this thesis contends that the two must be upheld in a dialectic tension. This reframing of resurrection necessitates a re-evaluation of methodology, proposing a ‘Postfoundationalist Constructive Realism,’ a framework built upon a dialogue with Wolfhart Pannenberg and N.T. Wright. PCR upholds the external event or object, with its inherent meaning, and its subjective interpretation by an interpreter who imbues that event with contextually conditioned meaning, according to the interpreter’s presupposed categories of understanding. Though this thesis is primarily a project within the discipline of systematic theology, it is significantly informed by, and engages with, New Testament scholarship.

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Adams, Alissa R. "French depictions of Napoleon I's resurrection (1821-1848)". Diss., University of Iowa, 2018. https://ir.uiowa.edu/etd/3236.

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Despite the inherently multivalent nature of images of Napoleon Bonaparte created during the middle of the nineteenth century, scholars often employ only one lens to interpret them: the political context of the age in which they were created. In doing so, they effectively separate these images from the wider art historical narrative. A second—and equally fraught—effect of this tendency is the perpetuation of dominant assumptions that the popularity of his image was due to his status as a “Great Man.” This dissertation examines a subset of mid-century Napoleonic imagery that demonstrates the flawed nature of neglecting other approaches to interpreting these works: depictions of the Emperor’s resurrection. These images frequently portray the Emperor as an inherently democratic, republican, or Populist force that derives its power not from Napoleon’s identity, but from the creativity, commemorative work, or critical thinking of the audience and the French people. This dissertation closely examines these images in their artistic and cultural contexts, applying cultural art historical methodology and close iconographical analysis to works that are either absent from or marginalized in the art historical narrative. In doing so, it reveals Napoleonic resurrection imagery’s potential for commenting on changing social mores that privileged the cultural agency of the French people at mid-century. The underlying argument of this study is that Napoleon was a popular artistic subject not because of his status as a “Great Man,” but because of his endlessly mutable identity. This mutability facilitated the creation of new forms of art and knowledge while allowing the French people to reflect upon their place in the changing cultural and artistic milieu. By demonstrating that this admittedly narrow subset of Napoleonic representation is open to cultural analysis, this dissertation opens up new avenues of inquiry for scholars of the Napoleonic Revival. The first chapter of this study is a largely theoretical examination of Napoleonic “ghosts” and their connection to the strained relationship between fine art and popular culture as well as the masses and “Great Men.” Chapter two analyzes several images in which academically trained artists use Christ-like Napoleonic imagery to engage with the rising cultural and creative agency of the lower classes. The third chapter examines the political implications of the Napoleonic Revival. However, unlike earlier studies, it does so through the lens of the ongoing conflict between cultural narratives passed down from a centralized authority and popular culture that challenges these narratives. In particular, it contrasts the July Monarchy regime’s marginalization of the “real” Napoleon with public enthusiasm for the image of his corpse. Finally, the dissertation considers Paul Delaroche’s Napoleonic series in the context of the shifting locus of artistic production during the period.

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Cook, Adam. "The influence of Plato's Phaedo on Gregory of Nyssa's On the soul and resurrection". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Meyer, Roland. "L'hermeneutique paulinienne de la resurrection d'apres 1 corinthiens 15". Université Marc Bloch (Strasbourg) (1971-2008), 1987. http://www.theses.fr/1987STR20049.

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Paul met en valeur la portee extraordinaire de l'evenement de paque. Dans l'humanite du christ, la resurrection est deja substantiellement realisee. Il est le premier, non chronologiquement, mais en tant que principe. En tant que cause des resurrections futures, celle du christ nous constituera a son image et elle exerce des maintenant son influence sur le croyant. Ces evenements echappent a la science historique, mais accepter la resurrection du christ c'est la reconnaitre dans l'esperance. Reconnaitre christ seigneur, c'est percevoir la realite de la vie eternelle. La materialite du corps du ressuscite n'est plus dans l'ordre terrestre, car l'esprit de dieu transcende dans son entite l'espace et le temps. Le corps spirituel n'appartient pas a l'anthropologie naturelle, mais a un element transcendant. Le "pneuma" donne naissance a une humanite nouvelle. La resurrection apparait comme un acte nouveau et necessaire. Elle n'est pas une revivification materialiste, mais une transformation radicale qui ne peut etre percue sans foi. L'esperance de la resurrection n'est pas subjective, mais elle repose sur la realite d'un evenement passe qui s'actualise en la personne du christ. La resurrection affirme la seigneurie du christ sur l'univers et la victoire definitive et complete sur la mort. La pensee paulinienne etablit constamment un lien entre le passe de la resurrection du christ et l'avenir eschatologique. L'evenement christologique est projete dans une attente eschatologique et l'attente eschatologique est fondee sur l'evenement christologique. Paul etablit une relation causale: les hommes ressuscitent parce que christ est ressuscite, et une relation temporelle: le christ est ressuscite le premier, viennent ensuite les hommes. La theologie et la christologie pauliniennes sont tournees vers l'eschatologie
Paul brings out the extraordinary far-reaching of the passover event. In christ's humanity resurrection is already substantially fulfilled. He is the first, not chronologicaly speaking, but as principle. Being the cause of the coming resurrections, christ's resurrection will appoint us to his image and it exerts from now its influence on the believer. These events escape the historical science, but to accept christ's resurrection means recognizing it in hope. To recognize christ as lord means perceiving the reality of eternal life. The materiality of the risen body is no more in the earthly nature, because god's spirit transcends, in its entity, space and time. The spiritual body doesn't belong to natural anthropology, but to a transcendant element. "pneuma" gives rise to a new humanity. Resurrection appears as a new and necessary act. It isn't a materialistic revification, but a radical transformation that cannot be perceived without faith. The hope of resurrection isn't subjective, but is based on the reality of a passed event that actualizes itself in christ's person. Resurrection affirms christ's lordship on the univers and the final and complete victory on death. The paulinian thought constantly establishes a connection between the passed of christ's resurrection and the eschatological future. The christological event is projected in an eschatological expectation and the eschatological expectation is based on the christological event. Paul establishes a causal relationship: men rise because christ is risen, and a temporal relationship: christ is risen first, then men. Paulinian theology and christology are turned towards eschatology

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Licona, Micheal R. "Pursuing the resurrection of Jesus from a different perspective". Lynchburg, Va. : Liberty University, 2000. http://digitalcommons.liberty.edu.

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Jones, Beth Felker. "Marks of his wounds : gender politics and bodily resurrection /". Oxford : Oxford university press, 2007. http://catalogue.bnf.fr/ark:/12148/cb41253558d.

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Ahlstone, Daisy M. "Thylacine Dreams: The Vernacular Resurrection of an Extinct Marsupial". DigitalCommons@USU, 2019. https://digitalcommons.usu.edu/etd/7563.

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This thesis explores the folk resurrection of the thylacine through artwork and symbolic interaction. The thylacine, better known as the Tasmanian tiger, is a marsupial that suffered a government-sanctioned massacre leading to its extinction in 1936. The thylacine’s status as a hidden animal has inspired what folklorists call “ostensive practice”; people not only actively seek out the thylacine in the wilderness of Tasmania today and share their sightings online, but they have also incorporated the thylacine as a symbol of hope and perseverance into various forms of folk art. There have been upwards of five thousand documented sightings of the thylacine since its extinction. This documentation can take the form of amateur or phone-recorded films, or sightings described in interviews for local news agencies. Some people have even found alleged biological remains of the thylacine and have described hearing its unique call. In addition to these types of legend-tripping activities, the thylacine is also represented in a variety of folk-art forms, including digital, painted, and hand-drawn artwork, written fiction, fiber arts, and costuming. This content is shared widely across the internet. Keeping the thylacine alive through the creation of folk art and legend-tripping search parties helps thylacine enthusiasts cope with the guilt for having lost an ecologically important animal due directly to ignorance and financial gain. If the thylacine is resurrected, whether literally or figuratively, people can symbolically undo some of the damage they have caused the natural world. Thus, the vernacular resurrection of the thylacine, understood through a folklorist lens, offers a model for comparing some of the vernacular ways that people are presently dealing with the general loss of wildlife due to climate change.

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Turner, James Timothy. "We look for the resurrection of the dead : an analytic theological rethinking of the intermediate state and eschatological bodily resurrection in Christian theology". Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/11742.

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Many in the Christian tradition accept three theological affirmations: (TA1) That bodily resurrection is not a superfluous hope of afterlife; (TA2) There is immediate post-mortem existence in Paradise; and (TA3) There is numerical identity between pre-mortem and post-resurrection human beings. Many of the same Christians also accept a robust doctrine of The Intermediate State, a paradisiacal disembodied state of existence following the biological death of a human person. I say The Intermediate State makes TAs 1 – 3 an inconsistent set. So, given these TAs, I say that there is no such thing as The Intermediate State and, therefore, it should be jettisoned from Christian theology. Chapter 1 aims to show that, if the TAs are true, Christian theology should jettison The Intermediate State. This is because The Intermediate State specifically undermines TA1. Along with The Intermediate State, Christian theologians should jettison the metaphysics of substance dualism. This is because substance dualism, a metaphysics that The Intermediate State requires, is either false or unmotivated. Substance dualism is false because, minimally, it conflicts with an argument St. Paul lays out in 1 Corinthians 15. And, even if it did not, it lacks motivation for Christian theology because there is no The Intermediate State. In Chapter 1, I advance theological arguments along these lines. If the arguments go through, Christian theology needs a way coherently to speak about afterlife that does not make use of these errant views. If TAs 1 – 3 are true, substance dualism is either false or unmotivated, and The Intermediate State does not obtain, Christian theology requires an amended metaphysics of human persons and an amended metaphysics of time. I attempt to offer such things in Chapters 2 – 5. Chapters 2 and 3 are given over to investigating physicalist and constitution metaphysics of human persons. I find the range of views wanting for a number of philosophical and theological reasons. Chapter 4 is an explication and defense of a hylemorphic metaphysics of human persons and a sustained argument against some leading hylemorphic conceptions that insist the soul of a biologically dead human person can survive the death of the body. Lastly, Chapter 5 offers a theory of time that completes the project’s goal: a coherent metaphysics within which a human person’s death is immediately followed by her eschatological (future) bodily resurrection so that the three TAs are an affirmed and consistent set.

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Mulder, Frederik Sewerus. "The resurrection of Jesus recent major figures in the debate /". Diss., Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-10312007-113329/.

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Willoughby, Stephen P. "2 Cor 5:1-5 intermediate state or resurrection body? /". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Bradshaw, Michael Thomas. "Resurrection and immortality in the works of Thomas Lovell Beddoes". Thesis, University of Bristol, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.319135.

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BATALIOTO, MARCELO. "THE JESUS`S RESURRECTION IN ANDRÉS TORRES QUEIRUGA`S THEOLOGY". PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2010. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=16459@1.

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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
FUNDAÇÃO DE APOIO À PESQUISA DO ESTADO DO RIO DE JANEIRO
O tema da Ressurreição de Jesus é repensado pelo teólogo Andrés Torres Queiruga, com o intuído de evidenciar o seu significado dentro do atual contexto teológico. Uma releitura profunda e equilibrada dos textos bíblicos, principalmente das narrativas do sepulcro vazio e das aparições, permite constatar a ausência das provas históricas da ressurreição de Jesus. Esses textos são, principalmente, construções teológicas que buscam interpretar o sentido do evento da ressurreição numa comunidade de fé. Num caminho de síntese, Queiruga busca encontrar o equilíbrio na reflexão bastante intrincada sobre o Jesus histórico. Em consonância com autores relevantes da cristologia recente, ele critica o otimismo da teologia liberal, que acreditava ser possível chegar até o Jesus da história. Da mesma forma são criticadas as pretensões da teologia querigmática, sintetizada no pensamento de Rudolf Bultmann, que dispensava a história de Jesus para a formulação do querigma. Embora a ressurreição de Jesus não seja um evento constatável em si mesmo, no sentido empírico do termo, dentro da história, é certo que se trata de um acontecimento, realizado pela iniciativa de Deus, que atinge e marca a história. É nesse sentido que Queiruga, amparado por outras reflexões cristológicas, entende a ressurreição de Jesus.
The Jesus` resurrection theme is rethought by theologian Andrés Torres Queiruga, to strengthen the importance of this theme in the current theological context. A balanced and thorough review of biblical texts, especially the narratives of the empty tomb and the appearances, can attest the absence of historical evidence of Jesus` resurrection. These texts are mainly theological constructs that aim to interpret the meaning of the resurrection event in a community of faith. Through the way of synthesis, Queiruga try to find a balanced reflection about this so complex theme: historical Jesus. Following the relevant authors of the current christology, Queiruga criticizes the optimism of liberal theology, which believe to be possible reach the Jesus of history. Similarly, the pretensions of theology kerygmatic are criticized, summarized in the Rudolf Bultmann`s thought, that dispense Jesus` history to the formulation of the kerygma. Although the resurrection of Jesus is not an itself observable event, in the empirical meaning, it is a fact happened in the history, accomplished by God’s initiative, which reaches and impresses the history. In this way Queiruga, supported by other christological reflections, understands the Jesus` resurrection.

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Ince, Gwenda. "Creation, justification, resurrection : an exposition and critique of Kasemann's Romans". Thesis, University of Edinburgh, 1987. http://hdl.handle.net/1842/30300.

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Chireshe, Nyaradzo. "Stomatal control during dessication in the resurrection plant Xerophyta humilis". Bachelor's thesis, University of Cape Town, 2007. http://hdl.handle.net/11427/24964.

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Stomatal apertures on leaves of the resurrection plant Xerophyta humilis were monitored microscopically in order to characterize stomatal regulation during a dehydration time course. In addition, the effect of exogenous application of the stress hormone ABA on stomatal regulation was followed. X humilis stomatal regulation appears to be initially similar to that typical of desiccation sensitive plants, but differed in that stomata did not all close at once but at a slower rate to control the drying rate of the plant, this gave time for protection mechanisms to be laid down. The signal hormone ABA was found to have strong stomatal control on the adaxial surfaces of leaves but weak control on the abaxial leaf surfaces, thus it is difficult to say that ABA regulates the process until RWC of below 50%, where stomatal apertures open as a result of shrinkage of guard cells due to loss of water.

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Crawford, Aaron S. "The Resurrection of Andrew Johnson: His Return to Tennessee Politics". Thesis, Virginia Tech, 2002. http://hdl.handle.net/10919/32360.

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Andrew Johnson returned from the Presidency to a harsh political environment in Tennessee. Immediately upon his return, he set out to win the Senate in his state. Although unsuccessful, he attempted office two more times, finally achieving success in 1874. His motivation lay in vindication for his impeachment, which destroyed and ruined his Presidency. However, other issues emerged as well, particularly that of the ex-Confederate military leaders who dominated the state's political scene from during the 1870s. Johnson successfully subverted them twice. As a spoiler in 1872 he stopped Confederate General Cheatham from winning the congressional at-large and when he won the Senate seat in 1874. Johnson died after only one appearance in the Senate in 1875.
Master of Arts

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Ellick, Tamaryn Lorean. "Investigation of XvSap promoters from the resurrection plant, Xerophyta viscosa". Master's thesis, University of Cape Town, 2012. http://hdl.handle.net/11427/10452.

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Includes bibliographical references.
The XvPSap1 promoter derived from Xerophyta viscosa has been demonstrated to be stress-inducible during dehydration in transgenic Nicotiana tabacum, black Mexican sweetcorn cells and Zea mays. To improve this promoter, for future applications in crop biotechnology, four shortened promoters, XvSap1D, E, F and G were generated by mutagenesis. The generated promoters had circa 50% reduction in size and contained the 5' proximal and 3' distal regions of the XvPsap1 promoter with the internal region removed. The shortened promoters displayed no significant sequence homology to any other known plant promoter, besides XvPSap1. In addition to the shortened promoters, a newly discovered full length XvPSap2 promoter, showing a 56.41% homology with XvPSap 1 was also assessed in this study.

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Fleming, Adam Lum. "Colombia's resurrection : alternative development is the key to Democratic Security /". Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2004. http://library.nps.navy.mil/uhtbin/hyperion/04Sep%5FFleming.pdf.

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Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, Sept. 2004.
Thesis advisor(s): Thomas C. Bruneau, Jeanne K. Giraldo. Includes bibliographical references (p. 55-58). Also available online.

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Shelley, Christopher Ward. "The Resurrection of a River: The Umatilla and its Salmon". PDXScholar, 2002. https://pdxscholar.library.pdx.edu/open_access_etds/3971.

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Until the 1990s, salmon had been extinct from the Umatilla River for over 70 years. The struggle to bring salmon back to this river is a compelling story that exemplifies some of the new relationships in Columbia River Basin salmon management. The Umatilla River and the disappearance of its salmon was a local issue. Irrigation interests had used the river so thoroughly it ceased to flow during the late summer and fall months-precisely when salmon needed it for migration. The Confederated Tribes of the Umatilla Indian Reservation saw decided that they would change that: they would figure out a way to put both salmon and water back into the river. This thesis examines this process. First, it contextualizes the Umatilla River within the Columbia River Basin and Columbia Basin salmon management, and shows how a local salmon issue became a regional salmon issue. It then discusses the triangle of relationships that Indians, salmon, and hatcheries have come to form. Chapter III discusses the formation of the unique Umatilla Fish Restoration Program, which reintroduced fish into the river, and was paid for by the Bonneville Power Administration (BPA), as per the Northwest Power Act. Key elements within BPA's Fish and Wildlife Division resisted complying with the directives of the Northwest Power Planning Council to pay for the Program, setting the Program back years. I argue that this comes from two clashing ways of seeing the River: "cost-benefit analysis" versus "least cost." Chapter IV looks at the new partnerships formed in the Umatilla River Basin by the Tribes and irrigation districts in order to encourage the U.S. Bureau of Reclamation to construct a water delivery system that would satisfy irrigators while allowing most of the Umatilla to flow freely. The last Chapter suggests that these new and somewhat ironic partnerships between federal and state governments, private irrigators and landowners, nongovernmental organizations, and Indian tribes are key to restoring ecosystems in the Columbia River Basin. It further argues that without tribal nations playing an active role and exerting their treaty rights, restoring rivers like the Umatilla is impossible.

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