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Hurley, C. E., i n/a. "A study of aspects of educational leadership in a religious teaching order". University of Canberra. Education, 1985. http://erl.canberra.edu.au./public/adt-AUC20060731.162220.
Pełny tekst źródłaFlynn, JoAnne Irene. "Religious social support groups: Strengthening leadership with communication competence". CSUSB ScholarWorks, 2008. https://scholarworks.lib.csusb.edu/etd-project/3345.
Pełny tekst źródłaDavidson, Corinne. "Prohibitions against loans at interest : a pentateuchal problem". Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=63963.
Pełny tekst źródłaSilva, Abraão Victor Lopes. "O ensino religioso e a ética de Jesus para o adolescente hodierno". Universidade Católica de Pernambuco, 2013. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=935.
Pełny tekst źródłaJones, Thomas G. "Religion in Indiana's public high schools". Virtual Press, 1998. http://liblink.bsu.edu/uhtbin/catkey/1117121.
Pełny tekst źródłaKappeler, Warren. "Communication habits for the pilgrim Church : Vatican teaching on media and social communication". Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102834.
Pełny tekst źródłaIt is argued that the pivotal event in the Roman Catholic Church's self-exploration for self-awareness and realization was the Second Vatican Council. At that Council, the Church re-examined itself and its own identity to come to grips with the modern world. The teachings of the Council were concerned mainly with the pastoral dimension of the Church and its self-realization. Reflexivity is an important theme of this study as it speaks about understanding the very identity of the modern Church. It is explained that the process of communication within the Roman Catholic Church is itself linked to this insight of reflexivity.
The first chapter shows that behind the pilgrim Church lies an emerging vision of the threefold offices of priest, prophet, and king. The history behind the Roman Catholic Church's transition from the First to the Second Vatican Council is provided. John Henry Cardinal Newman influenced nineteenth-century Catholic theology with his own study of the threefold office. In chapter four we return to the threefold office and examine the contribution of John Paul II. It includes an analysis of how the politics of the magisterium shapes Catholic social teaching. Chapter two examines the text and context of the Second Vatican Council's pastoral decree "Inter Mirifica". Chapter three provides a documented history of the Vatican's Pontifical Council for Social Communication and its teachings. Chapter five develops major tenets of a critical analysis of the communication of the post-Vatican II Church: attention is given to the discursive aspects of religious authority, argumentation, bureaucratization, and market culture. Chapter six takes a step towards examining the pragmatics of contemporary Vatican teaching.
This study concludes that there are three basic sociological and theological aspects of the pilgrim Church. These include a ritual approach to communication, the generational experience of Catholics and their respective attitudes toward Church teaching, and the important link in the faith's praxis between reflexivity and forming habits of communication.
Collins, Helen E. "Through a glass darkly, seeking the common ground: The value of Derrida's two interpretations of interpretation for reading literature in religious education". Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 1997. https://ro.ecu.edu.au/theses/910.
Pełny tekst źródłaVeak, Tyler J. (Tyler James). "Entering the Circle: The Only Viable Hermeneutic for a Biblical Response to Ecocrisis". Thesis, University of North Texas, 1997. https://digital.library.unt.edu/ark:/67531/metadc277659/.
Pełny tekst źródłaLehtinen, Jean Marie. "Toward an understanding of the role functions of the supervisory conference in theological field education". Thesis, University of British Columbia, 1987. http://hdl.handle.net/2429/26865.
Pełny tekst źródłaEducation, Faculty of
Educational Studies (EDST), Department of
Graduate
Allis, Donna Jean. "Caring as a nurse: A student perspective". Diss., The University of Arizona, 1992. http://hdl.handle.net/10150/186083.
Pełny tekst źródłaWebster, Robert Scott, i n/a. "An Existential Framework of Spirituality for Education". Griffith University. School of Vocational, Technology and Arts Education, 2003. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070215.170759.
Pełny tekst źródłaWebster, Robert Scott. "An Existential Framework of Spirituality for Education". Thesis, Griffith University, 2003. http://hdl.handle.net/10072/367445.
Pełny tekst źródłaThesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Vocational, Technology and Arts Education
Full Text
Pollett, Shawn J. "Teaching time : the concept of time in the sermons of Latin Christianity, A.D. 354-505". Thesis, University of St Andrews, 1995. http://hdl.handle.net/10023/13721.
Pełny tekst źródłaSmith, Ivan Graham. "Subduers of the earth? : the Bible, Christian faith and environmental ethics". Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53073.
Pełny tekst źródłaENGLISH ABSTRACT: I begin this assignment with an examination of verses such as Gen. 1:28 from the period of primeval history in the Old Testament (0. T.) of the Christian Bible which have been seen by some commentators, particularly Lynn White, as being responsible for a despotic attitude towards the natural environment and consequently for much of the damage that has been done to the environment. These texts are critically examined to determine whether one may interpret them in that manner but also taking into account the form and context of writing. The 'despotic' interpretation of these texts is contrasted with the views of others, such as Robin Attfield who see in them a call to stewardship, not a licence to ruthlessly subjugate. Attfield particularly does not believe that these ancient texts can be held responsible for the present ecological crisis. Thereafter an examination is made ofO.T. texts which refer to the concept of rest for the earth which, for our present-day context is interpreted in this assignment as a rest from the rigours of environmental degradation and from the over-exploitation of the earth's resources. New Testament (N.T.) texts are also critically examined in section 4, examining in the gospels Jesus' attitude towards the natural environment, and also other N.T. texts, particularly from the epistles ofSt Paul. The conclusion in this section is that the N.T. writers portray a benevolent attitude towards non-human nature and portray God as caring for even those inhabitants of the natural realm which humans may deem insignificant, eg, the sparrows referred to in Luke 12: 6. In section 5, there is once again an examination ofN.T. texts, but this time for the purposes of re-interpreting the concept of salvation so that it embraces the whole of creation and not only humankind. The point of departure here is that humans cannot be separated from their non-human environment on this earth. Salvation and reconciliation is for the whole of the created order, as St Paul seems to indicate. Therefore in this section of the assignment an holistic view of salvation is adopted: we are saved in our world and with our world, not apart from it and out of it. Section 6 endeavours to draw together the criteria that would inform an environmental ethic that Christians can subscribe to, given the approach that has been taken in the previous sections of the assignment; 6.2 lists the features necessary for such an ethic. An examination is also made of various ethical theories such as Natural Law (Teleology), Utilitarianism, and Deontology and what impact they would have if applied in an environmental framework. This section ends in 6.5 with an overview of the main tenets of the Deep Ecology movement, not viewing it so much as an ethical system, but more as a set of values which accord with a deep respect for all of nature and which may guide humankind to transform destructive attitudes towards the environment. Because this assignment deals with Christian morality in respect of the environment, it is necessary to critically examine the concept of stewardship which is the thrust of section 7, titled 'Stewardship Revisited'. The views of Robin Attfield, John Passmore and William Dyrness with regard to stewardship in the Bible and Christian tradition are contrasted. Thereafter Elizabeth Dodson Gray's views are referred to and supported as the way towards a much-needed transformation of humans' attitude to the natural environment. Gray rejects the notion of stewardship as an acceptable environmental ethic because it retains the overtones of domination and paternalism. It is concluded that stewardship, even if it is biblically justified and is supported by Christian tradition, has failed to arrest the degradation and destruction of the natural environment caused by human activities. This then leads on to the next section where this assignment supports Gray's 'Ethic of Attunement'. 'Becoming Attuned', the heading of the section describes in two words the basis of Elizabeth Gray's environmental ethic. It is noted here that she calls upon humankind to become attuned to our ecosystems and the life-support systems in the biosphere and to plan and structure our industries and activities to 'fit in'. Gray's ethic of attunement is also supported because it is practical, down-to-earth and takes into account the needs of human beings as part of nature. Section 9 gives a brief overview of some practical implications and applications of an ethic of attunement. The fields of education, industry, farming, energy and nature-conservation are touched on. The last subsection under 9, 9.6, gives a recent example of a clash between human and non-human nature in the Cape Peninsula, namely, the so-called invasion of residential areas by baboons. How this problem may be dealt with under an ethic of attunement is discussed. This assignment concludes in section 10 with the exhortation to move beyond an ethic of stewardship of the natural environment to one ofattunement. Moreover, the urgency of doing so is emphasised. If we do not change our ways to fit in with nature, planet Earth is doomed to eco logical destruction.
AFRIKAANSE OPSOMMING: In die begin van hierdie taak word verskei Bybelse verse uit die oergeskiedenis in die Ou Testament (O.T.) ondersoek om te bepaal ofhulle verantwoordelik gehou kan word vir die mens se despotiese gesindheid teenoor die natuurlike omgewing en die gevolglike skade wat so 'n gesindheid veroorsaak. Verklaarders soos veral Lynn White is van mening dat verse soos Genesis 1: 28 wel aanleiding gegee het tot so 'n despotiese gesindheid teenoor die omgewing. Hierdie mening word in teenstelling geplaas met die sienswyse van skrywers soos Robin Attfield wie meen dat die verse onder bespreking te doen het met rentmeesterskap eerder as despotisme. Bowendien glo Attfield dat hierdie oeroue tekste nie verantwoordelik gehou kan word vir ons hedendaagse ekologiese krisis nie. Daarna word ondersoek ingestel in die O.T. tekste wat te doen het met die konsep van rus vir die aarde. Die konsep word in hierdie deel van die taak vertolk in ons hedendaagse konteks as 'n_rus vir die aarde van omgewingsdegradasie en die onmatige ontginning van die aarde se hulpbronne. Tekste uit die Nuwe Testament (N.T.) word ook ondersoek. In afdeling 4 word gekyk na Jesus se woorde en gesindheid met betrekking tot die natuurlike omgewing asook ander verse uit die sendbriewe van Paulus. Hier is die gevolgtrekking dat die N.T. skrywers welwillendheid betoon teenoor die nie-menslike natuur en dat hulle vir God afbeeld as besorgd oor die geringste van wesens in die natuurlike wêreld, dit wat die mens as nietig mag beskou, soos die mossies waarna verwys word in Lukas 12: 6. In afdeling 5 word daar weereens N. T. tekste ondersoek, maar hierdie keer met die doelom die tradisionele dogma van verlossing om te skep sodat dit die hele skepping omhels en nie net die mensdom nie. Hier is die uitgangspunt dat ons nie die mens kan afsonder van die res van die skepping nie. Verlossing en versoening is vir die hele skepping, soos dit blyk in party dele van Paulus se briewe. 'n Alomvattende benadering tot verlossing word in hierdie deel van die taak bevorder: ons word verlos in en met die res van die skepping, en nie apart daarvan nie. Afdeling 6 poog om die maatstawwe te identifiseer wat behoort deel te wees van 'n omgewingsetiek vir Christene, gegewe die rigting wat ingeslaan is in die vorige afdelings van die taak. In 6.2 is daar 'n lys opgestel van die maatstawwe wat nodig geag is. Verskeie etiese teorieë soos Utilitarisme en Teleologie word nagegaan om hulle uitwerking op omgewingsetiek te bepaal. Hierdie afdeling eindig met 6.5 waar die grondbeginsels van die 'Deep Ecology' beweging voorgehou word as die soort waardes wat die mensdom kan lei om 'n_innige respek vir die hele natuur te koester. Daar word saamgestem met die mening dat 'Deep Ecology' nie 'n praktiese, stelselmatige omgewingsetiek is nie, maar, as ons die ideale en grondbeginsels daarvan aanneem, mag dit die nodige transformasie veroorsaak in mense se verkeerde gesindheid teenoor die natuur. Omdat hierdie taak met Christelike omgewingsetiek te doen het, is dit nodig om die konsep van rentmeesterskap as omgewingetiek te ondersoek, want dit is deesdae die oorheersende nadering in die Christelike kerk. Die menings van Robin Attfield, John Passmore en William Dyrness met betrekking tot rentmeesterskap word in teenstelling getrek. Daarna word gekyk na Elizabeth Dodson Gray se sienswyse aangaande die etiek van rentmeesterskap teenoor die omgewing. Haar sienswyse word ondersteun - dat rentmeesterskap hoofsaaklik 'n etiek van heerskappy of baasspeel is. Die gevolgtrekking hier is dat rentmeesterskap nie meer voorgehou kan word as 'n paslike omgewingetiek nie. Dit het nie tot dusver geslaag om die degradasie en vernietiging van die natuur deur die mens stop te sit nie. Gray sê dat die mens in ooreenstemming moet kom met die natuur ('become attuned'). Dit is die inhoud van afdeling 8 - 'n uitleg van haar 'Ethic of Attunement'. Haar uitgangspunt is dat die mens homlhaarself moet sien as deel van die natuur en nie as oorheerser nie. Al die mens se aktiwiteite, en veral die nywerheid, moet inpas by die natuur se siklusse. Gray se etiek word ondersteun omdat dit prakties is en omdat dit die belangstellings en benodighede van die mensdom in ag neem, maar as deel van die natuur. Afdeling 9 word gebruik om kortliks te skets wat sommige van die implikasies en praktiese toepassings van hierdie etiek in die samelewing mag wees. Hier word gekyk na die uitwerking op opvoeding, nywerheid, boedery, energie en natuurbewaring. In die laaste onder-afdeling in hierdie afdeling, 9.6, is daar 'n beskrywing van 'n spesifieke probleem wat te doen het met die botsing tussen die mens en nie-menslike natuur. Die onlangse botsings tussen mense en bobbejane in die Kaapse Skiereiland word gebruik om te sien hoe Gray se omgewingsetiek van 'attunement' in so 'n situasie gebruik kan word om 'n oplossing te kry. Die taak eindig met afdeling 10 waar mense aangespoor word om die omgewingsetiek van 'attunement' aan te neem en die etiek van rentmeesterskap af te skaf Bowendien word daar gepleit dat dit dringend moet gebeur want as ons nie ons algemene gesindheid van oorheersing verander nie, is die aarde verdoem tot vernietiging van die natuur.
Fotheringham, Steven Craig 1957. "THE IMPACT OF LDS PARENT EDUCATION ON SELF-ASSESSED PARENTAL ATTITUDES". Thesis, The University of Arizona, 1985. http://hdl.handle.net/10150/275477.
Pełny tekst źródłaJarvis, Janet. "The voice of the teacher in the context of religious freedom: a KwaZulu-Natal case study". Thesis, Stellenbosch : University of Stellenbosch, 2008. http://hdl.handle.net/10019.1/2926.
Pełny tekst źródłaThe Constitution of the Republic of South Africa (CRSA) (1996) ushered in a new dispensation with regard to the human right to ‘religious freedom’. Inclusivity in a school context of religious diversity underpins the Religion and Education Policy (2003) which is in turn informed by, and supportive of, the CRSA (1996). To date, the Policy (2003) has not been substantially implemented. In classroom praxis there has been little or no substantial cascading to teachers (and therefore also to learners), of the intention and substance of the Policy (2003). A possible cause of this is that many teachers do not necessarily understand the meaning of the human right to ‘religious freedom’. As a result, they have resisted a multireligion approach to education. The aim of this study was to investigate how teachers construct their understanding of the human right to ‘religious freedom’ and how they voice this understanding in a context of religious diversity in schools. Integral to the investigation was an interrogation of the influence of their biographical context in shaping their personal religious identity. The study also considered the impact of the school context in which teachers taught. This study anticipated the theoretical clarification of how teachers construct their social identities, and in particular their religious identities. This theoretical framework informed what emerged from the empirical research that was conducted. The key concepts of ‘religious freedom’ and voice were described and clarified by the sources employed in the literature review. It was clear from the literature review that while useful research had been undertaken in aspects relating to the acceptance of, or resistance to, the Policy (2003), no research had grappled sufficiently, if at all, with teachers’ understanding of the human right to ‘religious freedom’ and how they constructed this understanding. In order to conduct this study, an empirical, qualitative research design, including elements of small-scale ethnography, using a case study approach, was employed. Research methods included the use of semi-structured individual and focus group interviews and self-administered questionnaires. The data were triangulated. From the research it emerged that teachers’ biographical context and school context do indeed influence the construction of their understanding of the human right to ‘religious freedom’. The way in which they give voice to this understanding varied. It became apparent that many teachers lacked understanding of religions other than (and in some cases, including) their own. The Policy (2003) was also poorly understood as was the implementation thereof. Recommendations relating to the problems and shortcomings identified by the research have been made. These include possible intervention strategies by the KwaZulu-Natal Department of Education and Culture; Human Rights Values Education as a teaching approach; and the empowering of teachers by affording them opportunities to engage in emancipatory discourse. Further research possibilities that can be influenced by this research include issues relating to teacher identity formation; further interrogation of the impact of the teacher’s voice; and the inclusion of parents and the school community in the implementation of policy relating to Religion and Education.
Le, Roux Olivia. "Inclusion or exclusion? : a Christian ethical investigation into biblical perspectives on homosexuality". Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/19638.
Pełny tekst źródłaENGLISH ABSTRACT: The debate on homosexuality has become increasingly painful and divisive between people of the Christian faith. A very relevant question is asked; are homosexual people included in the ecclesial community? The aim of my research paper is to propose a way forward for the inclusion of homosexual people in the ecclesial community. Inclusion, however, does not imply legitimization of wrongs. Conceptual clarifications are given in the definition of words such as; ekklesia, ethics and homosexuality. The Wesleyan Quadrilateral is used as an interpretive framework to illustrate that “evidence from four sources: scripture, tradition, reason and experience” is necessary when seeking guidance on complex moral issues. The role of scripture in ethics, specifically with regard to the homosexuality debate is mentioned while the different interpretations of scriptures are discussed. Two dominant opposing approaches are identified, namely the conservative-traditional approach and the liberal approach. The ethic of inclusion and the hermeneutic of hospitality is introduced. It is argued that inclusion and hospitality constitute the thrust of the ethics of the bible and the church through the ages. The point is made that the debate on homosexuality should take this broader ethic of inclusion and hospitality of the bible into consideration. One of the implications is that even though dissensus exist among Christians on the meaning of the biblical texts that deal directly with homosexuality, consensus should exist that the broader biblical message, as well as the witness of the long church history, is one of inclusion and hospitality. Heterosexual Christians are challenged to function with love, embrace and recognition of the full membership of homosexual brothers and sisters. The same challenge of love and embrace are directed to homosexual members of the body of Christ.
AFRIKAANSE OPSOMMING: Die debat oor homoseksualiteit veroorsaak verdeeldheid tussen gelowiges en het toenemend pynvol begin word. ‘n Baie belangrike vraag word gevra; word homoseksuele mense ingesluit in die gemeenskap van die gelowiges? Die doel van hierdie navorsingstuk is om ‘n rigting aan te wys wat homoseksuele gelowiges deelmaak en insluit in die kerk. Deelmaking beteken nie dat dit wat verkeerd is, nou wettig verklaar word nie. Woorde soos ekklesia, etiek en homoseksualiteit word gedefinieer om die begrippe te verduidelik. Wesley se viersydige metode van skrifuitleg word gebruik om komplekse aangeleenthede te vertolk. Hierdie metode word as noodsaaklik bestempel veral wanneer leiding benodig word rondom morele aangeleenthede. Twee oorheersende, teenoorgestelde posisies van skrifuitleg word geïdentifiseer, naamlik die konserwatiewe-tradisionele vertolking en die liberale vertolking. Die etiek en skrifverklaring van gasvryheid word voorgestel. Die argument word aangevoer dat gasvryheid die kern van etiek is wat deur die jare in die bybel en in die kerk saamgestel is. Alhoewel gelowiges nie saamstem met die verskeie skrifverklarings nie, behoort hulle saam te stem oor die wyer boodskap in die bybel, naamlik dat die getuienis van die lang kerk geskiedenis een is van deelname en gasvryheid. Heteroseksuele Christene word uitgedaag om in liefde op te tree, om die homoseksuele gelowige te omhels en ten volle te aanvaar as mede lidmate in die gemeenskap van die gelowiges. Homoseksuele Christene word uitgedaag om met dieselfde liefde hulle heteroseksuele broer en suster te omhels.
Kotze, Zacharias. "The conceptualisation of anger in the Hebrew Bible". Thesis, Stellenbosch : University of Stellenbosch, 2004. http://hdl.handle.net/10019.1/15927.
Pełny tekst źródłaDigitized at 600 dpi grayscale to pdf format (OCR), using a Bizhub 250 Konica Minolta Scanner.
ENGLISH ABSTRACT: There is no scarcity of publications on the subject of anger in the Hebrew Bible. Most of these concern themselves with the theological significance of the wrath of God. In particular, its function as chastisement for sin is repeatedly accentuated while other conceptual elements as conveyed by Classical Hebrew words and expressions for anger are usually overlooked. In the majority of cases, lexicographical studies of anger terminology contend themselves with the accepted 'literal' meaning of words. The result is an impoverished appreciation of the concepts that governed the mind of the ancient Israelites and determined their use of language with respect to the conceptualisation of anger. This situation provided a good incentive for a study on anger concepts in the Hebrew Bible. The cognitive theory of language proved to be an ideal tool for analyzing Classical Hebrew lexemes and expressions relating to the concept of anger. Several figurative sayings were identified that relate directly to culturally defined concomitants of this emotion. They can be summarised in an idealised cognitive model that include the following conceptual metonymies for anger: body heat, quickened breathing, frowning, glaring, gnashing of teeth, internal pressure, redness in the face/neck, agitation, internal agitation, slaver at the mouth, lifting the hand, clapping the hands, stamping the feet and violent, frustrated behaviour. Over and above these metonymies, a number of conceptual metaphors have been identified that added a great deal of conceptual content to the idealised cognitive model of anger in the Hebrew Bible. The ANGER IS HEAT metaphor seems to have its basis in the experience of bodily heat. Environmental phenomena, such as the hot desert wind, earthquake, clouds, storms and floods also proved to be prolific source domains for metaphoric transfer. Other conceptual domains employed by the ancient Israelites to image anger are: burdens, winepresses, poison, opponents, dangerous animals, transgression, presence and bounded spaces. The data analysed in this study pointed to a clearly defined conceptual model for anger that can best be viewed as a prototype scenario with several stages. The phases follow on each other in temporal order. Anger typically follows on the occurrence of an intended offending event. Although the ideal is to control anger, this rarely happens. In the majority of cases, anger results in some violent act of retribution. In conclusion, several suggestions have been made with regard to the study of concepts, such as anger, in the Hebrew Bible. Firstly, the fact that most theological dictionaries and Hebrew lexicons to date have been dominated by the Autonomic View of language and its interest to identify the detachable 'meaning' of Classical Hebrew terms needs to be acknowledged. In order to fully appreciate the idealised cognitive model of the ancient Israelites with regard to a specific concept, a thorough diachronic study of related words and expressions needs to be undertaken in view of their humoral theories and beliefs regarding magic and spirits. Finally, some recommendations relating to the etymology of certain Classical Hebrew terms for anger were made.
AFRIKAANSE OPSOMMING: Die oorgrote meerderheid ondersoeke oor die emosie van woede in die Hebreeuse Bybel het as sentrale idee die teologiese implikasies van die toorn van God. Die funksie daarvan as straf vir menslike sonde word dikwels beklemtoon, terwyl nagelaat word om ook aandag te gee aan konseptuele elemente soos dit neerslag vind in die taal wat gebruik word om die emosie te beskryf. Leksikografiese studies fokus meesal op die 'letterlike' betekenis van woorde en verwaarloos so die konseptuele inhoud van uitdrukkings wat aangewend word om woede te beskryf. Dit is die agtergrond vir die besluit om 'n deeglike ondersoek te doen na konseptualisasie van woede soos dit bestaan het in die gedagtewereld van die ou Israeliete. Die kognitiewe teorie van taal bied die mees gepaste metodologie vir 'n bestudering van sodanige konsepte in die Hebreeuse Bybel. Met behulp van hierdie metodologiese raamwerk is verskeie konseptuele metonimiee geidentifiseer wat neerslag vind in 'n ideale kognitiewe model van toorn soos dit beskryf word in die Hebreeuse Bybel. Die konseptuele metonimiee vir woede sluit direk aan by verskeie liggaamlike ervarings en wyses van uitdrukking wat geassosieer word met hierdie emosie. Die volgende elemente, wat gebruik is as basis vir die metaforiese taalgebruik in die verband, is geidentifiseer: liggaamlike hitte, vinnige asemhaling, 'n frons, glurende oe, tandekners, interne druk, rooiheid in die gesig/nek, agitasie, skuim by die mond, oplig van die hand, handeklap, voete stamp en gefrustreerde gedrag. Bo en behalwe hierdie metonimiee, is daar ook verskeie konseptuele metafore onderskei wat baie help om 'n meer volledige kognitiewe model van toorn daar te stel. Die TOORN IS HITTE metafoor het waarskynlik sy oorsprong in die ervaring van liggaamshitte deur die persoon wat die emosie ervaar. 'n Hele aantal metafore blyk gemotiveer te wees deur meteorologiese en omgewingsfaktore, soos die warm woestynwind, aardbewings, wolke, storms en winde. Ander bronne vir metaforiese oordrag met betrekking tot woede is: swaar laste, wynperse, gif, opponente, gevaarlike diere, oortreding, teenwoordigheid en begrensde ruimtes. Die data wat so versamel is, dui op 'n goed-gedefinieerde konseptuele voorstelling vir woede in die Hebreeuse Bybel. Hierdie model kan gesien word as 'n prototipiese gebeurtenis waarvan die elemente kronologies op mekaar volg. In 'n tipiese geval word die emosie ontlok deur 'n doelbewuste benadeling van die subjek wat die emosie beleef. Die ideaal is dat die persoon sy woede in toom hou. Meesal is dit egter nie die geval nie en loop dit uit op gewelddadige, vergeldende optrede. Ten slotte is sekere suggesties gemaak rakende die etimologie van sekere terme vir woede in die Hebreeuse Bybel. Daar is ook aanbeveel dat in toekomstige studies van sodanige konsepte in die Hebreeuse Bybel in ag moet neem dat die oorgrote meerderheid van beskikbare teologiese woordeboeke en Hebreeuse leksika ten onregte hulself ten doel stel om die 'letterlike' betekenisse van sodanige emosie-woorde na te gaan, met verwaarlosing van die konseptuele wereld wat die uitdrukkings onderle. Derhalwe is ook 'n deeglike diakroniese studie van die konseptuele aard van dergelike woorde en uitdrukkings, met inagneming van ou Israelitiese humorale opvattings betreffende die bonatuurlike, van wesenlike belang.
Kuecker, Aaron J. "The Spirit and the 'other' : social identity, ethnicity and intergroup reconciliation in Luke-Acts". Thesis, St Andrews, 2008. http://hdl.handle.net/10023/532.
Pełny tekst źródłaO'Brien, Kevin. "Consolation in action: the Jesuit Refugee Service and the ministry of accompaniment". Thesis, Weston Jesuit School of Theology, 2006. http://hdl.handle.net/2345/bc-ir:106760.
Pełny tekst źródłaThesis (S.T.L.)--Weston Jesuit School of Theology, 2006
Kevin O'Brien
Bibliography: leaves 102-105
Zachariah, Bulus Takore. "Nurturing honour and shame in stories of the beginning in Genesis : biblical perspectives on human dignity according to cultures in southern Kaduna". Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85585.
Pełny tekst źródłaENGLISH ABSTRACT: This research evaluates and explores the problem of How stories of the beginning impact on the theological understanding of human dignity in relation to Genesis 6:1-4. 1. In this thesis, the first chapter was conducted through a literature study of existing research and current materials which include general articles, monographs and other related materials. It is argued that the stories of the beginning have much impact on the culture of honour and shame in understanding human dignity in southern Kaduna. 2. In the second chapter, the concepts of honour and shame were regarded as reciprocal terms that are defined in webs. As such, semantic fields were used to define and analyse the different views on honour and shame especially from the perspectives of the ancient Near East and Old Testament. 3. In the third chapter, the stories of beginning among the Atyap and their neighbours were related as significant for understanding right and wrong, and identity formation for human dignity and self-respect. 4. Notably in the fourth chapter, honour and shame in narratives are not merely important to the individual but also to the family, clan and tribe. Due to its implication, people worked hard to achieve honour or respect which is mostly bestowed as titles of repute on people. It is established from the creation narratives that Genesis 1-3 has been considered for human dignity research in the past but it is equally important to look at the neglected evidence in Genesis 6:1-4. 5. In the fifth chapter, an exposition of Genesis 6:1-4 was carried out to illustrate the idea of honour from the story about the בְנֵי־הָאֱלֹהִים who disrespectfully married the daughters of Cain. The honourable נְּפִלִים and גִברִֹים were interpreted as the sons of Seth who were active, living and had the likelihood of falling into such temptations. The prospect of giants, ―men of name‖ and ―heroes of renown‖ meekly stooping low to the shameful women was unthinkable at that time; as such, a picture of utter disrespect is painted from different angles. 6. In the sixth chapter, the culture of honour and shame required that so much effort be exerted daily on the populace in order to achieve respect. It was recommended that the Old Testament stories of the beginning remained noteworthy for the stories, ethnic groups and languages of southern Kaduna. Essentially, with respect to our question and hypotheses, honour and shame in Old Testament and ancient Near Eastern stories of the beginning facilitated the understanding of southern Kaduna stories. In view of the fact that everyone desires to be important, the notion of honour and shame became the scale for evaluating respect and value. It was equally useful for appreciating human dignity and not just as a tool of entertainment or for promoting cultural heritage, religious/ethical teaching and community interaction. It was concluded that unfamiliar cultures such as those of southern Kaduna can be useful as case studies for Old Testament research in the future and that scholars could focus on such neglected regions. In this research on honour and shame, we have also uncovered a fresh picture of the recreation of the earth and a new beginning of humankind from the story of the בְנֵי־הָאֱלֹהִים in Genesis 6:1-4.
AFRIKAANSE OPSOMMING: Hierdie ondersoek evalueer die probleem wat verband hou met die vraag: Hoe word die begrippe van eer en skaamte uitgebeeld in die verhale oor die begin in suidelike Kaduna kulture en watter rol speel dit binne die handhawing van menswaardigheid in Genesis 6:1-4. 1. Die eerste hoofstuk word ingelei deur 'n literatuurstudie oor joernaalartikels, monografië en ander verwante materiaal. Daar word geargumenteer dat die verhale oor die begin respek in die vorm van eer en skaamte veronderstel en dat dit belangrik is vir die verstaan van menswaardigheid in die kulture van suidelike Kaduna. 2. In die tweede hoofstuk word die begrippe van eer en skaamte as wederkerige begrippe gedefinieer. Semantiese velde is gebruik om die betekenisnuanses van eer en skaamte vanuit ou Nabye Oosterse en Ou-Testamentiese perspektiewe te definieer en te analiseer. 3. Die derde hoofstuk ondersoek die verhale oor die begin wat deur die Atyap en hulle bure oorvertel word en wat as betekenisvol beskou word vir die begrip van reg en verkeerd, sowel as identiteitsvorming en menswaardigheid. 4. Van besondere belang is die vierde hoofstuk waar eer en skaamte se implikasies vir individue, families, sibbes en stamme uitgespel word. Die meeste mense streef na eer as vorm van respek wat veral in die titels en reputasies van mense gereflekteer word. Navorsing oor die skeppingsverhale het aangetoon dat Genesis 1 – 3 baie klem in die verlede ontvang het wanneer menswaardigheid ondersoek is; terwyl die afgeskeepte Genesis 6:1-4 weinig onder die akademiese soeklig geval het. 5. Die vyfde hoofstuk bestaan uit 'n eksegetiese ondersoek van Genesis 6:1-4 wat aantoon dat eer en skaamte betrokke is by die beskrywing van die seuns van God wat op 'n oneervolle manier met die dogters van Kain trou. Eer en skaamte is ook betrokke in die beskrywing van die Nefilim en die Giborim, wat gesamentlik as die seuns van Set verstaan word. Daar bestaan dus 'n teenstelling tussen die eerbiedwaardige reuse, manne van naam en helde met reputasie en die oneerbiedige omgang met die vroue van die aarde. 6. In die sesde hoofstuk word omskryf hoe daar 'n kultuur van eer en skaamte gevestig word ten einde respek af te dwing en menswaardigheid te handhaaf. Hierdie studie het vasgestel dat eer en skaamte van deurslaggewende belang is vir die verstaan van die verhale oor die begin in Kaduna, die ou Nabye Ooste en die Ou Testament. Die algemene strewe na belangrikheid maak eer en skaamte belangrike aspekte van 'n verwysingsraamwerk in terme waarvan respek en waardes beoordeel word. In dieselfde asem moet genoem word dat eer en skaamte 'n nuwe waardering vir menswaardigheid moontlik maak. Onbekende kulture soos die in suidelike Kaduna bied ook nuttige perspektiewe wat konstruktief in Ou-Testamentiese studie benut kan word – die rol van eer en skaamte in die interpretasie van die seuns van God in Genesis 6:1-4 is 'n goeie voorbeeld daarvan.
Landman, Leanne. "Restoring Shalom in the economy". Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51899.
Pełny tekst źródłaENGLISH ABSTRACT: This thesis investigates why human poverty and environmental degradation still exist to the extent that they do in a world where there appears to be sufficient scientific and social knowledge to reduce them considerably. It asserts that the reason they continue to exist on such a large scale is because their root cause - a mistaken understanding of humanity's role in creation - has not been sufficiently examined. Humanity's mistaken understanding of ourselves as the Cartesian lords of creation is addressed by introducing the Biblically-based concept of Shalom, as interpreted by theologians Ulrich Duchrow and Gerhard Liedke in their book, Shalom. Biblical Perspectives on Creation, Justice and Peace (1987). The concept stresses how our exploitative relationship towards creation results in destructive relationships with our fellow human beings and ultimately with God. The thesis argues that global capitalism's central value of accumulating wealth for its own sake has severely disrupted Shalom in society and the rest of creation. Using a second work of theologian Ulrich Duchrow, Alternatives to Global Capitalism. Drawn from Biblical History Designed for Political Action (1995), the social and environmental poverty inducing structures within the world economy are highlighted. It is asserted that in order to reduce poverty and environmental degradation within the economy, this central value of wealth accumulation for its own sake has to be replaced with one that seeks to satisfy the basic needs of all people. The thesis also discusses the inability of the South African government's macro economic strategy - the Growth, Employment and Redistribution plan (GEAR)- to create Shalom. In order for the macro-economic strategy of South Africa to address the exploitative relationships that exist within the economy, it is argued that a more critical attitude towards the values and structures of the market economy is needed.
AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die vraag hoekom armoede en omgewingsaftakeling steeds bestaan in 'n wêreld waar genoegsame wetenskaplike en sosiale kennis beskikbaar is om dit aansienlik te verminder. Dit argumenteer dat die rede waarom hierdie probleme op so 'n groot skaal voortbestaan, is omdat hulle grondoorsaak - 'n verkeerde verstaan van die mens se rol in die skepping - nie voldoende ondersoek is nie. Die mensdom se misverstaan van sigself as die Cartesiaanse meesters van die skepping word aangespreek deur die ondersoek van die Bybels-gebasseerde konsep van Shalom, soos geïnterpreteer deur die teoloë Ulrich Duchrow and Gerhard Liedke in hulle boek Shalom. Biblical Perspectives on Creation, Justice and Peace (1987). Die konsep benadruk hoe ons eksploiterende verhouding tot die skepping resulteer in 'n vernietigende verhouding met ons medemens en uiteindelik, met God. Die tesis argumenteer dat globale kapitalisme, met die akkumulasie van welvaart vir sigself as sentrale waarde, Shalom ondermyn in die wêreld en die res van die skepping. Deur gebruik te maak van 'n tweede werk van die teoloog Ulrich Duchrow, Alternatives to Global Capitalism. Drawn from Biblical History Designed for Political Action (1995), word die strukture wat sosiale- en omgewings-armoede veroorsaak binne die wêreldekonomie, ondersoek. Dit word gestel dat, ten einde armoede en omgewingsvernietiging te verminder, hierdie sentrale waarde van welvaartakkumulasie vir sigself vervang moet word met een wat daarna streef om die basiese behoeftes van mense te bevredig. Die onvermoë van die Suid-Afrikaanse regering se makro-ekonomiese strategie, naamlik die Groei-, Werkskeppings- en Herverdelingsprogram (GEAR) - om Shalom te skep, word ook bespreek. Dit word geargumenteer dat, ten einde 'n situasie te bereik waar die makro-ekonomiese strategie van Suid Afrika die eksploiterende verhoudings binne die ekonomie aanspreek, 'n meer kritiese houding ten opsigte van die waardes en strukture van die vryemark ekonomie benodig word.
Maranguape, Francisco Muniz. "Ensino religioso e os aspectos formativos da pessoa". Faculdades EST, 2013. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=454.
Pełny tekst źródłaThe investigation of theorical nature and eminentement bibliographical stamp articulates ideas and concepts pertinent to Religions Teaching to the Whole formation of the people. Begining winth a conceptual base, talko about the caracterization of Religions Teaching ahile epistemological area and the whole part of the child and young peoples in relation to the legistation nowadays, supponted by the Federal Constituion and the Diretrizes and Bases Lan. After thio accupies with the configuration of what the integral formation is, anda the same values the education to the citizenship and moral values, the education to the transcendence and articulates ideas about the liberator Education of Paulo Freire. In the last chaptes it, privileges the sense of the Religions Teaching in a approach that gives a good value the Integral Education, from a criticismo of the moral of banker education ande catechitic of the Religions Teaching winth a large opening to a new mode where it gives support to the necessities to prepare the children and teenagers to a good sociability in a plural world with a multiple gendes and religions creeds.
Van, der Walt Charlene. "Ideologie en mag in Bybelinterpretasie : op weg na 'n kommunale lees van 2 Samuel 13". Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/4019.
Pełny tekst źródłaAFRIKAANSE OPSOMMING: Hierdie studie ondersoek die rol wat mag en ideologie speel in die konkrete interkulturele gespreksruimte wat tot stand kom as individue vanuit diverse kontekste mekaar ontmoet rondom Bybeltekste. Die interkulturele gespreksruimte word teoreties gefundeer vanuit die gesamentlike uitgangspunte van die Feminisme en 'n Afrika-hermeneutiek. Die kommunale ruimte bied hiervolgens teoreties die ruimte waarbinne individue vanuit diverse kontekste tot hulle reg kan kom in die kollektief. In Hoofstuk 2 van hierdie studie word die hermeneutiese raamwerk waaruit die studie sy vertrekpunte vind, omskryf wanneer die uitgangspunte van beide die Feminisme en 'n Afrika-hermeneutiek bespreek word. Die Feminisme beklemtoon die belang van die kontekstuele stem van die individu en Afrika-hermeneutiek stel die kommunale ruimte voor waarin die stemme tot hulle reg kan kom. Die interkulturele gesprek wat in hierdie studie ondersoek word, vind plaas met 2 Samuel 13:1-22 as gespreksdokument. In Hoofstuk 3 word 'n multidimensionele eksegetiese raamwerk beskryf wat gebruik word ten einde ‘n deurdagte interpretasie van 2 Samuel 13:1-22 te bied. ‘n In-diepte lesing van die teks word gedoen, sowel as ideologies(retories)-kritiese en leserrespons-kritiese analises. Ten slotte word in dié hoofstuk verwys na die interpretasiegeskiedenis van die teks vanuit ‘n dominant Westerse perspektief asook vanuit die Feminisme en ‘n Afrika-hermeneutiese konteks. Met die tweeledige hermeneutiese raamwerk as uitganspunt, en 2 Samuel 13:1-22 as gespreksdokument, word die empiriese komponent van die studie dan in die volgende hoofstukke beskryf. In die empiriese studie word die teoreties-geformuleerde interkulturele ruimte dan ‘n konkrete realiteit as kultureel-diverse vroue mekaar ontmoet in gesprek rondom die Tamar-verhaal van 2 Samuel 13. Die ontwerp van die empiriese studie wat in Hoofstuk 5 bespreek word, word in die vorige hoofstuk, Hoofstuk 4, gefundeer deur aandag te gee aan, onder andere, die omskrywing van sleutelterme soos kultuur, ideologie en mag. Die kwalitatiewe data wat ingewin is tydens die konkrete interkulturele gesprekke, word daarna geanaliseer en bespreek in Hoofstuk 6. Al die data wat ingewin is tydens die studie word as Bylae tot die proefskrif beskikbaar gestel in ‘n aparte meegaande bundel ten einde die lees-envergelyk- proses te vergemaklik. Die gevolgtrekking van die studie, in Hoofstuk 7, bring al die diverse besprekings soos dit in die argument hanteer is, bymekaar en poog om ‘n sinvolle interpretasie te bied van hoe mag en ideologie funksioneer in die interkulturele Bybelleesproses. Die teoretiese interkulturele ruimte wat deur die Feminisme en 'n Afrikahermeneutiek as oogmerk gestel word, word dus in die studie geproblematiseer deur te vra na die funksionering van mag en ideologie in daardie ruimte. Vanuit 'n kwalitatiewe analise van die data wat ingewin is tydens die empiriese komponent van die studie, word dit duidelik dat die interkulturele ruimte ‘n besondere spasie bied waarin individue tot hulle reg kom en waarin verandering gefasiliteer kan word. Dit wil egter verder blyk dat hierdie ruimte nie sonder uitdaging is nie aangesien die interkulturele ruimte nie die invloed van die magsdinamika vryspring nie. Daar is bevind dat die interkulturele gespreksruimte ‘n besondere instrument is wat ingespan kan word ten einde sosiale transformasie te fasiliteer, maar dit moet met groot omsigtigheid hanteer word.
ENGLISH ABSTRACT: This study examines the role of power and ideology in a concrete intercultural conversation space which is established when individuals from diverse contexts meet one another to discuss Biblical texts. The intercultural conversation space is theoretically based on the joint presuppositions of Feminism and an African hermeneutics. The communal space provides a theoretical space in which individuals from diverse contexts are given an opportunity to express themselves in the collective. The hermenetical framework of the study is discussed in chapter 2 where the fundamental presuppositions of both Feminism and African hermeunetics are explored. Feminism emphasises the importance of the contextual voice of the individual, whereas African hermeneutics highlights the communal space where individual voices are given expression. The intercultural conversation in this study is conducted with 2 Samuel 13:1-22 as conversation document. Chapter 3 discusses a multidimensional exegetical framework that is applied in order to offer a reflective interpretation of 2 Samuel 13:1-22. A close reading of the text, as well as ideological (rhetorical) critical and reader response critical analyses, are conducted. A reference to the interpretation history of the text concludes this chapter. The dominant Western perspective is discussed and is supplemented with Feminist and African hermeneutical readings of the text. The empirical component of this study is discussed in the chapters that follow, based on the two-tiered hermeunetical framework and 2 Samuel 13:1-22 as conversation document. The theoretically formulated intercultural space becomes a concrete reality as culturally diverse women meet one another to discuss the story of Tamar as found in 2 Samuel 13. Chapter 5 explains the research design of the empirical study based on key terms such as culture, ideology and power. These are illuminated in Chapter 4. The data that is collected in the concrete intercultural conversation is then analised qualitatively and in Chapter 6. The collected data is presented as a separate Appendix to the dissertation in order to assist the reader in the read and compare process. In the conclusion to this study, as presented in Chapter 7, all the diverse discussions converge and an attempt is offered towards a reflective interpretation of how power and ideology function in the intercultural Bible reading process.
Bosman, Jan Petrus. "Social identity in Nahum : a theological-ethical enquiry". Thesis, Link to the online version, 2005. http://hdl.handle.net/10019.1/1406.
Pełny tekst źródłaFachhai, Laiu. "The promise of land in the Old Testament : a theological-ethical study of its nature, conditions, and purpose". Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52558.
Pełny tekst źródłaENGLISH ABSTRACT: This research is a study of the promise of land in the Old Testament. Special emphasis is given to what theological-ethical implications the nature, conditions, and purpose of the promise of land entail - what it meant to the Israelites and what it means to us today. The scope of this thesis is the Old Testament in its final form (here the 39 books of the Protestant Bible). However, the study is mainly based on the narratives and prophetic literature, as the promise of land is mostly found in these texts. A careful study of the natures of the four land covenant texts of Genesis 15 and 17 (Abrahamic covenant), Exodus 19-24 (Sinaitic covenant; cf. Dt 5:6-18; 12-16),2 Samuel 7:5-29 (Davidic covenant), and Jeremiah 31:31-34 (new covenant) will show that Yahweh's promise (gift) of land to Abraham and his descendants (the Israelites) in the Old Testament is conditional. Possession and continual possession of the promised land will depend on the Israelites' observance of the stipulations of the land covenants. In order to possess and continually possess the land, the Israelites must worship Yahweh exclusively, live a holy life, pursue righteous and justice, share the land equally among themselves, and care for the land according to the will of the giver. Failure to observe these stipulations will result in losing the land (exile). Israel failed and was exiled. But that was not the end. The promise of land is also the promise of restoration (to the land) if the Israelites return to the Lord. Return, they did, and were restored to the promised land. All these conditions apply (some of them analogously orland metaphorically) to us today as we live on this planet earth, God's creation-gift. The purpose of the promise of land is for blessing - both material blessing of wellbeing and spiritual blessing of knowing and worshipping Yahweh God. This blessing is for both the Israelites and the whole world. By promising a land to the Israelites, God wants to use the promised land and its people as a standard measure for other lands and nations. In this way, the promise of land is not so much a privilege as it is a responsibility. On the one hand, the promise of land gives the Israelites, for that matter, other peoples as well, a spatial-ethnical identity, which entails the need to respect every people's ethnic identity and their "God-given" land. On the other, the promised land is not exclusively for the Israelites, it is a place where other peoples (aliens) may also live (Eze 47:21- 23). This inevitably challenges us to strive towards a peaceful coexistence and sharing of resources including land regardless of color, creed, and language. The promised land, for that matter, the whole earth, is God's collective gift to the whole humanity. Therefore every human has a right to the land. The earth, God's creation-gift, if shared and managed according to the will of the giver, is enough to provide a home to everyone and meet his or her needs.
AFRIKAANSE OPSOMMING: Hierdie navorsing bestudeer die landbelofte in die Ou Testament. Spesiale klem word gele op die teologies-etiese implikasies ten opsigte van die aard, voorwaardes en doel van die belofte - en die betekenenis daarvan vir die Israeliete en vir ons vandag. Die bestek van hierdie tesis is die finale vorm van die Ou Testament (hier die 39 boeke van die Protestantse Bybel), maar die fokus val op die verhalende en profetiese literatuur, waarin die landsbelofte meeste aangetref word. Noukeurige analise van die aard van die vier land-verbond tekste van Genesis 15 en 17 (Abraham-verbond), Eksodus 19-24 (Sinai-verbond; vgl. Deut 5:6-18; 12-16),2 Samuel 7:5-29 (Dawid-verbond), en Jeremia 31 :31-34 (nuwe verbond) toon dat Jahwe se belofte (gawe) van land aan Abraham en sy nakomelinge (die Israeliete) in die Ou Testament voorwaardelik is. Die huidige en toekomstige besit van die beloofde land vereis dat die Israeliete die voorskrifte van die landverbond nakom. Om die land te kan eien en die eienaarskap daarvan voort te sit, moet die Israeliete Jahwe uitsluitlik aanbid, 'n gewyde lewe voer, reg en geregtigheid nastreef, die land eweredig met mekaar dee! en omsien daama ooreenkomstig die wil van die gewer. Om te faal in die nakom van hierdie opdragte sal veroorsaak dat die land weerhou word (eksiel). Israel het misluk, en is in ballingskap gevoer. Dit was egter nie die finale woord nie. Die belofte van land impliseer ook die belofte van herstel (restorasie van die land) indien die Israeliete hulle tot die Here sou terugkeer. Dit het hulle gedoen, en die beloofde land is aan hulle terugbesorg. Hierdie voorskrifte geld ook vandag vir ons (sommige weI analogies en/of metafories) waar ons die planeet aarde, God se skeppingsgawe, bewoon. Die doel van die landsbelofte is seen, beide as materiele welvaart en geestelike seen in die ken en aanbied van Jahwe God. Hierdie seen geld vir die Israeliete soos ook vir die ganse wereld. Deur land te beloof aan die Israeliete, bepaal God dat dit gebruik moet kan word vir alle inwoners as 'n standaardmaatstaf ook vir ander lande en nasies. Op die manier is die beloofde land nie slegs 'n voorreg nie maar ook 'n verantwoordelikheid. Enersyds bied die beloofde land aan die Israeliete, soos ook vir ander mense, 'n ruimtelike etniese identiteit, wat meebring dat alle etniese identiteite en hulle "Godgegewe" grond respek verdien. Andersyds geld die landsbelofte nie uitsluitlik vir die Israeliete nie, dit is 'n ruimte waar ook ander mense (vreemdelinge) mag woon (Eze 47:21-23). Dit stel onvermydelik aan ons 'n uitdaging tot vreedsame naasbestaan en verdeling van hulpbronne insluitend grond, benewens verskille in kleur, godsdiens en taal. Die beloofde land, trouens die hele aarde, is God se kollektiewe gawe aan die hele mensdom. Daarom is elke persoon geregtig op land. Die aarde, God se skeppings gawe, is toereikend om vir elkeen 'n tuiste te verskaf en aan sy of haar behoeftes te voldoen, mits dit gedeel en bestuur word volgens die wil van die gewer.
Bester, Gottlieb Christiaan. "Leierskap, spiritualiteit en teologiese opleiding : histories-teologiese perspektiewe in gesprek met die lewe en werk van Dietrich Bonhoeffer". Thesis, Stellenbosch : University of Stellenbosch, 2007. http://hdl.handle.net/10019.1/3357.
Pełny tekst źródłaThe statement of the thesis focus on the relationship decrease of the authority of the leader, the expectation of the leadership and the theological training offered in student preparation. The researcher will attempt to answer the problems posed by the thesis statement through discourse with the 20th century theologian Dietrich Bonhoeffer. I used Bonhoeffer as an example for the problems he encountered in Germany strokes with the problem in my problem statement. This is a problem regarding the authority of the leader, the expectations of the leader and the relationship that exist between the spirituality of the leader and his/her own leadership. The manner in which Bonhoeffer incorporated the spirituality in the theological training at the seminary at Finkenwalde, posits new ideas regarding the incorporation of spirituality into today’s theological training. The figure of Bonhoeffer is chosen because of his authoritarian position and also because he exemplified the ideology of the leader’s authority. The thesis will discuss four aspects regarding Bonhoeffer’s life and work. These aspects are discussed from a historical theological perspective. This will highlight the contribution made by Bonhoeffer with regards to the relationship that exists between leadership, spirituality and theological training. The thesis includes an article by Bonhoeffer regarding the leadership principle and the authority of the leader. The purpose is to acknowledge the need for leadership and influence that the social-political circumstances have on the leadership expectation. Secondly I will discuss the responsibilities that the leader has to his community as well as the limitations of the office. Lastly I will discuss the authority of the leader with regards to the authority of God Secondly I will discuss the political and congregational circumstances in Germany between 1933 and 1935 that led to the establishment of the seminary at Finkenwalde. I will also focus on the numerous challenges posed by the establishment of the seminary as a result of the limitations imposed by the German state and church. The purpose here will be to give an historical overview of the circumstances in 1930’s Germany. I will also focus on the manner in which Bonhoeffer lived out his leadership in the public debate and at the seminary at times when tremendous pressure was exerted by the state and German Evangelical Church. Thirdly I will focus on the theological manner in witch Bonhoeffer ordered his day at the Finkenwalde seminary. The purpose is to highlight the interaction that should occur between Christians within the Christian community. Here Bonhoeffer focus on what Christian community is about, and how the day together should be spent. Thereafter Bonhoeffer discuss how a day alone should be spent. Further on he discusses the service within Christian relationships and the role that repentance and communion played within a Christian community. The purpose is to communicate the manner in which Bonhoeffer understood spirituality and its function within the community. Thereafter it also shows how Bonhoeffer was involved in the presentation of spiritual activities at the seminary. Bonhoeffer suggested that spirituality should be the foundation on which theological training is based. Lastly I will focus on the manner in which Bonhoeffer was received by the Christian community as a theological educator. The purpose thereof is to focus on the impressions and perceptions regarding Bonhoeffer himself and the successes of his training, friendship and be-ing. This should not be regarded as critical in nature but rather as an ode to the man himself.
Ercan, Neila. "Religionskunskap i mellanstadiet". Thesis, Södertörns högskola, Lärarutbildningen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-24092.
Pełny tekst źródłaSephamola, Joseph Mopeli. "Christian mysticism in relation to Catholic teaching on the issue of gender". Thesis, 2012. http://hdl.handle.net/10413/8236.
Pełny tekst źródłaThesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.
D'Angelo, Christopher J. M. "Written Into the Land: Use, Identity and the Human Awakening to an Eloquent Creation". Thesis, 2009. http://hdl.handle.net/10756/285315.
Pełny tekst źródłaAlbertini, Ercole Amilcare Ettore. "Integrating spirituality into leadership development". Thesis, 2012. http://hdl.handle.net/10210/7913.
Pełny tekst źródłaThe aim of this study was to investigate how to integrate spirituality into leadership development in order to develop more ‘complete’ leaders or whole leaders equipped to face the challenges of the 21st century. The problem statement was as follows. There is growing evidence that current leadership development models, theories and practices are incomplete − there is, thus, a ‘missing ingredient’. As a result of this ‘gap’ leadership development, in general, is producing ‘incomplete’ leaders who are not equipped to deal with the organisational challenges of the 21st century. Based on this problem statement the following research questions were formulated: Should dimensions of spirituality (or manifestations thereof) be integrated into leadership development, and if so, What dimensions of spirituality should be integrated into leadership development? How should such integration be accomplished? In other words, what “tool” should be applied to illuminate the way in which spirituality may be integrated into leadership development? For example, is it possible to construct a model based on what exists in the literature and on the insights gained from the experiences of leaders? Accordingly, a modernist qualitative research methodology casing was adopted and grounded theory employed. Appropriate qualitative guidelines were followed in order to ensure both a quality and an ethical study. Purposive sampling facilitated the selection of thirteen employees as research participants. The data were collected using semi-structured interviews. These interviews yielded rich, descriptive data which was then systematically analysed using grounded theory. After analysing the data, the participants’ first-order constructs were related to the abstract concepts of leadership and spirituality which had emerged from the literature. This, in turn, culminated in the development of a model which integrated spirituality and leadership development. The DUAL model presents an approach to developing leaders that integrates spirituality across all levels of leadership. The model is built on the first- and second-order constructs that emerged from the study. The model can be used to develop both what leaders need to know and do, as well vi as what leaders need to be. The DUAL model can be used to develop ‘complete’ or ‘holistic’ leaders as they journey through a process of: discovery, understanding, acceptance and ultimately love. Despite the shortcomings that were apparent in the study the aim of the study was realised with the study contributing to the development of theory on leadership and spirituality and also providing insights which may be applied practically in programmes designed to develop leaders. The dissertation concluded with recommendations for further study.
Gobana, James. "Contextual family therapy and counselling for marriage and family life among the traditional Gumuz and the Gumuz Christians of the Ethiopian Evangelical Church Mekane Yesus (The EECMY)". Thesis, 1996. http://hdl.handle.net/10413/6040.
Pełny tekst źródłaThesis (M.Th.)-University of Natal, Pietermaritzburg, 1996.
Hardison, Richard. "A Theological Critique of the Multi-Ethnic Church Movement: 2000 - 2013". Diss., 2015. http://hdl.handle.net/10392/4853.
Pełny tekst źródłaBlackwood, Ricky Keith. "Factors in expository preaching that influence attention, comprehension and retention levels". Thesis, 2006. http://hdl.handle.net/10392/409.
Pełny tekst źródłaThis 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.
Bickley, Julia. "The Relationship between Second-Wave Feminist Philosophy and Interpretation of Biblical Gender Roles by Entering Seminary Students". Diss., 2011. http://hdl.handle.net/10392/2827.
Pełny tekst źródłaHarms, Yasmin. "Relating experiences of non-Christian educators in predominantly Christian schools in Kwa-Zulu [sic] Natal from a social justice perspective". Thesis, 2006. http://hdl.handle.net/10413/2959.
Pełny tekst źródłaThesis (M.Ed.) - University of KwaZulu-Natal, Durban, 2006.
Hebert, Andrew Clayton. "Shaping Church Culture: Table Fellowship and Teaching in Luke-Acts". Diss., 2015. http://hdl.handle.net/10392/4947.
Pełny tekst źródłaReddy, Michele Desiree. "The relevance of Christ's teachings on peace to a society plagued by violence". Thesis, 2004. http://hdl.handle.net/10530/38.
Pełny tekst źródłaIn this dissertation I explore the relevance of Christ's teachings on peace, and its effectiveness over the years, namely, through the lives of three individuals, Leo Tolstoy, Mahatma Gandhi and Martin Luther King Jr. Special attention is paid to each one's philosophy of non-violence as well as their understanding and application of the concept resist not evil by force. Included also are current thoughts pertaining to non-violence. My conclusion is that the doctrine of non¬violence requires much more than just abstinence from violence to be effective. It involves a change in mindset, emotional responses, spiritual accountability, social transformation, self-worth, discipline and most importantly restraint. This study is based on qualitative research conducted by myself. It will show that the ultimate source of peace is God, through our Lord Jesus Christ.
Vaden, Matthew Brett. "The False Self and True Self: A Christian Perspective". Diss., 2016. http://hdl.handle.net/10392/5064.
Pełny tekst źródłaHendricks, Carl. "Money raining from heaven?: an appraissal of the prosperity gospel in a missiological framework". Diss., 2014. http://hdl.handle.net/10500/18526.
Pełny tekst źródłaChristian Spirituality, Church History & Missiology
M.Th. (Missiology)
Ferguson, Kristen. "Evangelical Faculty Perceptions of Online Learning in Graduate-Level Theological Education". Diss., 2016. http://hdl.handle.net/10392/5261.
Pełny tekst źródłaBosch, Anton. "The pastoral and practical principles on which the churches in the New Testament were based". Thesis, 2005. http://hdl.handle.net/10530/353.
Pełny tekst źródłaThe New Testament does contain sufficient information in order that we may arrive at a reasonably clear understanding of the principles upon which the churches of the New Testament were based. The Scriptures do not give us a model of how churches must look and thus provides sufficient leeway to apply those principles within the context of different socio¬economic groups, cultures and ages. One of these principles is that of the "Priesthood of Every Believer". This principle, should effect every aspect of the structure of the church and the relationship between ministries and the flock. Thus ministries are intended to truly be servants of the churches and not masters or lords over assemblies. This does not leave leaders without authority, but it is an authority based on relationships, and of the flock recognising the gifts of the leader, rather than a delegated and imposed authority. Since leaders are not "staff or in the "employ" of the church, the question as to how they are to meet their temporal needs arises. The Scriptures draw no distinction between "full-time" and "part-time" ministries and both those who make tents and those who receive money from the church need to look to their Master - Jesus Christ for the supply of their needs. At the same time the labourer is worthy of his hire and local churches must take care of the needs of those who devote themselves to the work of the ministry. Ministries, as listed in Ephesians 4:11, do continue beyond the first century. Unfortunately tradition and modern trends have resulted in many of these ministries being grossly misunderstood and many modern forms of particularly the pastor, apostle and prophet are grotesque aberrations of the Lord's original intent. These aberrations have, to a large extent, resulted in the rejection of the notion that they do continue. While the Lord Jesus clearly intended for local churches be autonomous and not part of a larger organisation (except the Church Universal), they are by no means intended to be so independent that they do not interrelate with other assemblies. Thus local churches are self-sufficient, self governing and self-propagating while, at the same time, being in loving and supportive relationship with churches and men outside the local church.
Lotter, H. P. P. (Hendrik Petrus Pienaar). "Christians and poverty". Thesis, 1999. http://hdl.handle.net/2263/25239.
Pełny tekst źródłaEzekiel, Lesmor Gibson. "A conceptual exploration of the missional journey of Tarayyar Ekklisiyoyyin Kristi A Nigeria (TEKAN) as an ecumenical instrument for justice and peace in the community of Jos". Thesis, 2011. http://hdl.handle.net/10413/8695.
Pełny tekst źródłaThesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.
Walker, David Stanley. "Radical evangelicalism and the poor : a challenge to aspects of evangelical theology in the South African context". Thesis, 1990. http://hdl.handle.net/10413/11400.
Pełny tekst źródłaChetty, Sybil. "Women, leprosy and Jesus feminist reconstruction in the context of women with HIV-AIDS in South Africa". Thesis, 2003. http://hdl.handle.net/10413/3970.
Pełny tekst źródłaThesis (M.Th.)-University of Natal, Pietermaritzburg, 2003.
Rees, Sharon. "An examination of the Biblical role of women in contemporary church life". Thesis, 2003. http://hdl.handle.net/10530/230.
Pełny tekst źródłaThis dissertation focusses on the biblical role of women in the contemporary church, taking into account God's original plan and purpose for women in Genesis 1 and 2, the changes which occurred as a result of the Fall in Genesis 3, and the influence of the various cultures and traditions, especially in the Old Testament period, on the attitudes toward and treatment of women. Jesus' apparently revolutionary attitude towards women challenged the Jewish status quo, directing the people back to His Father's original plan and purpose for the relationship between men and women. His attitude is reflected in the teachings of the apostles in the New Testament, women being spiritually equal before God, yet having different and complementary roles and functions to fulfil. The clear hierarchical structure of authority which was laid down by God in the beginning, is therefore reinforced through Scripture. The strong influence of feminism over the past century is investigated, where women are demanding equal rights in all spheres. As a result, the call for full ordination of women within the Church is now widely acceptable even in evangelical circles. It appears that women are "abandoning" the biblical role which God ordained for them. The aim of this study is to explore the validity of women in leadership roles within the church and whether this practice deviates from God's original plan revealed in His Word or not. The research seeks to trace this tendency in some mainline churches and to prove the hypothesis that this is due to a misinterpretation of the Scriptures and a lack of biblical teaching on this subject. The central finding is that there certainly is confusion among today's Christians on this issue, and that feminist thinking has drawn both pastors and laity alike away from the biblical principles of authority. The study concludes that women do have a very crucial role to play in the contemporary church, a vast number of ministries being open to them, allowing them to exercise all their spiritual gifts. The only biblical restraint and prohibition, however, is that they are not permitted to preach, teach, lead or rule over men in any way within the church, such positions of authority being reserved for men only. Women should therefore be discouraged from assuming leadership over men, and should spend more time encouraging men to lead in a godly manner, both in the home and in the church, so that they might fulfil their God-ordained purpose. My submission is that if men and women live and serve Him within the authority structure which He has set in place, God will surely be glorified and His kingdom extended.
Mwangi, Justus Mbogo. "Divorcees' problem : the church as a healing agent in counselling of divorcees". Thesis, 1998. http://hdl.handle.net/10413/4491.
Pełny tekst źródłaThesis (M.Th. ; School of Theology)-University of Natal, Pietermaritzburg, 1998
Kheswa, Gcina Elliot. "Exploring the contribution of spiritual intelligence to leadership in the public sector". Thesis, 2016. http://hdl.handle.net/10500/20018.
Pełny tekst źródłaThe aim of this research was to explore the contribution spiritual intelligence has made to leadership in the public sector; in an effort to encourage further debates about the legitimacy of spiritual intelligence in the workplace. The research design followed in this study is qualitative. The target population of this study were the leaders of the Free State Department of Education who have had self-acknowledged spiritual intelligence experience in their leadership context. The construct `spiritual intelligence` is a relatively complex phenomenon; hence the participants were recruited through a snowball sampling technique. The findings of this study revealed that spiritual intelligence contributes to leadership in the public sector. This study revealed that there is an association between leadership and spirituality and spiritual intelligence according to the subjective views of the participants. This suggests that researchers need to recognise the core component of internal development of leaders. The research attempted to bring about this type of awareness into the corporate world, and hopefully a valuable contribution will be made to future leadership attitudes, leadership styles, and working environment.
Psychology
D. Litt. et Phil. (Consulting Psychology)
Ford, Alexandria. "The Implications of an Evangelical Theology of the Body for Christocentric Spiritual Formation". Diss., 2018. http://hdl.handle.net/10392/5601.
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