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Teses / dissertações sobre o tema "Jesus Christ – History and criticism"

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Autor: Grafiati

Publicado: 26 de julho de 2024

Última modificação: 26 de julho de 2024

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1

Holland, Thomas Seaward. "The Paschal-New Exodus motif in Paul's Letter to the Romans with special reference to its Christological significance". Thesis, University of Wales Trinity Saint David, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683150.

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2

Sun, Jungkyoo. "A study of Jesus' action in the temple (Mark 11:15-18) in the light of the history of ancient Israel". Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683350.

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3

Baril, Joselle. "Quatre poètes au jardin des Oliviers". Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79822.

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In the course of the romantic movement, the vision of the poetic ministry has been expressed by several poets through the figure of Jesus at the Mount of Olives. While Lamartine appropriates the suffering of Christ in order to proclaim himself to be a poet-prophet, Vigny refuses the silence of God. He, thus, accomplishes his poetic mission against God. Whereas Hugo does not take into consideration the meaning of Jesus' agony in order to make the Gethsemane a place of glory, Nerval rejects the notion of a Christlike mission. Hence, by putting into words the death of God, he foretells what Hugo Friedrich will later call an "empty transcendence", which is the very sign of modern poetics. Romanticism carried within itself the signs of the end of transcendence of poetics. Therefore, we will analyse the transition of romanticism to modernity in these four poems1 through the representation of Jesus Christ at Gethsemane.
1"Gethsemani ou la mort de Julia" d'Alphonse de Lamartine, "Le Mont des Oliviers" d'Alfred de Vigny, un extrait (strophes VI, VII et VIII du Chapitre intitule Jesus-Christ) de La Fin de Satan de Victor Hugo et "Le Jardin des Oliviers" de Gerard de Nerval.

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4

Choi, Sungho. "A study of Christology and redemptive history in Matthew's Gospel with special reference to the 'Royal-enthronement' psalms". Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683358.

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5

Connors, William P. "Mormon Opposition Literature: A Historiographical Critique and Case Study, 1844-57". Diss., CLICK HERE for online access, 1994. http://patriot.lib.byu.edu/u?/MTAF,24572.

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6

Joubert, Johann van Dijk. "A comparative study of the Paraclete statements and references to the Holy Spirit in the Johannine Gospel". Thesis, Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-04192007-073525/.

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7

Elia, Catherine Ann. "Medieval Christocentric Imagery in Selected Novels by Georges Bernanos". PDXScholar, 1995. https://pdxscholar.library.pdx.edu/open_access_etds/5024.

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In the fictional world of the twentieth century author, Georges Bernanos, a medieval spirituality is reflected through Christocentric imagery. This study highlights the Christocentric focus of medieval spirituality found in three bernanosian characters: Donissan in Sous le Soleil de Satan, Chantal in La Joie, and le cure d'Ambricourt in Journal d'un cure de campagne. Two medieval images, the Mirror and the Way, provided a backdrop for considering common thematic characteristics. This study is divided into two parts. Part One comprises two chapters which present background for textual analysis in Bernanos' three novels. Chapter one explores formative elements in medieval spirituality. These include: descriptions of the medieval mindset, clerical and ecclesial influences, devotional trends related to themes of Christocentric imitation, edification images, specifically, the Mirror and the Way, and chivalry. Chapter two presents formative elements in Bernanos' spirituality. Familial, clerical and ecclesial influences of his childhood contributed to his Christocentric spirituality. Biographical descriptions of Bernanos' adolescent and adult years reveal similarities of his lived experience to medieval themes of pilgrimage, chivalry and imitation. In Part Two, Donissan, Chantal and le cure are considered in the context of medieval trends to imitate Christ. Images of the Way and the Mirror emerge in the four chapters of this section. In chapter three, a textual analysis is presented which juxtaposes virtuous qualities of each main character to the virtues of the medieval devotion to the Infancy. In chapters four and five, the characters are described in relation to another major devotional trend of medieval times: the Passion. Chapter four considers the bernanosian saints as imitators of Jesus' agony while chapter five addresses their imitation of his Way of the cross. In both chapters, imagery related to medieval Christ-like imitation is identified. Chapter six highlights themes of death and resurrection, the culminating steps of the medieval journey of imitation. Descriptions of Bernanos' saintly instruments of grace emphasize their adherence to the medieval pursuit towards wholeness. Dawn imagery and the theme of communion of saints are treated in this discussion of transformation. Endnotes accompany each of the six chapters.

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8

Kershaw, Alison. "The poetic of the Cosmic Christ in Thomas Traherne's 'The Kingdom of God'". University of Western Australia. School of Social and Cultural Studies, 2006. http://theses.library.uwa.edu.au/adt-WU2006.0085.

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[Truncated abstract] In this thesis I examine the poetics of Thomas Traherne’s often over-looked Christology through a reading of The Kingdom of God. This work, probably written in the early 1670s, was not discovered until 1997, and not published until 2005. To date, no extended studies of the work have been published. It is my argument that Traherne develops an expansive and energetic poetic expressive of the theme of the ‘Cosmic Christ’ in which Christ is understood to be the source, the sustaining life, cohesive bond, and redemptive goal, of the universe, and his body to encompass all things. While the term ‘Cosmic Christ’ is largely of 20th century origin, its application to Traherne is defended on the grounds that it describes not so much a modern theology, as an ancient theology rediscovered in the context of an expanding cosmology. Cosmic Christology lies, according to Joseph Sittler,“tightly enfolded in the Church’s innermost heart and memory,” and its unfolding in Traherne’s Kingdom of God is accomplished through the knitting together of an essentially Patristic and Pauline Christology with the discoveries and speculations of seventeenth century science: from the infinity of the universe to the workings of atoms. … The thesis concludes with a distillation of Traherne’s Christic poetic The Word Incarnate. The terms put forward by Cosmic Christology are used to explicate Traherne’s intrepid poetic. In his most remarkable passages, Traherne employs language not only as a rhetorical tool at the service of theological reasoning, but to directly body forth his sense of Christ at the centre of world and self. He promises to “rend the Vail” and to reveal “the secrets of the most holy place.” Scorning more “Timorous Spirits,” he undertakes to communicate and “consider it all.”

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9

Kim, Jae Soo. "The rhetorical function of the parable discourse in Matthew 13". Thesis, Stellenbosch : Stellenbosch University, 1996. http://hdl.handle.net/10019.1/55305.

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Thesis (DTh)--Stellenbosch University, 1996.
ENGLISH ABSTRACT: This thesis deals with a reinvention of rhetorical criticism and its application to the parable discourse. The first part of this study examines the theoretical background of rhetoric, and shows that rhetoric emerged as a disciplinary discourse after mythos and logos, and was used as the first systematic hermeneutical method. Rhetoric has developed in two directions: influence and system. Influence study keeps to the tradition of classical rhetoric, while system study covers the system of rhetoric by integrating classical rhetoric with modern human and social sciences. Through this process, rhetorical criticism has been established as a theory and a method for biblical study. Its focus has shifted from rhetoric restrained to rhetoric revalued/reinvented, a shift toward social/practical criticism from hermeneutics. Moreover, rhetorical criticism has begun to treat text as a dialogic, collaborate art or social activity rather than as a mere instrument of persuasion in the monologic scheme of speaker-message-audience, and occupies a prime position in biblical studies in the mode of either one-dimensional or a comprehensive multi-dimensional approach. It is clear that there has been a shift in the application of rhetorical criticism from the performance of rhetorical discourse to its archaeology (inventio). The second part investigates the parable discourse. I suggest that Jesus' parables are net rhetorical discourses of either the dominant Jewish or the dominant Hellenistic-Roman culture. Rather, it is a rhetorical discourse of the Christian subculture. In addition, Jesus' parables in Matthew 13 are not merely grouped but woven into a textus which has a rhetorical structure centred on a basic unit (chreia) to be elaborated. The parable discourse thus takes the pattern of chreia elaboration, and occupies the representative position in Matthew. Against this background, this thesis formulates dialogic rhetoric, as a mode of reinvented rhetoric which deals with invention, for studying the rhetorical function of the parable discourse in Matt 13. Dialogic rhetoric combines Burkean pentadic criticism, Bakthinean dialogic and the social scientific approach. This method differs from the recent historico-critical reading, the semiotic reading, the pragmatic reading in the study of the parable discourse, and also from the structural study carried out by discourse (colon), chiastic and triadic analysis. Dialogic rhetorical criticism has two dimensions. Centripetal rhetoric investigates various rhetorical strategies such as chreia elaboration, figures of dialogism, honour and shame, spatial arrangement, and dyadic personality. Multiple scenes, agents, acts, agencies and purposes in the parable discourse provide a special opportunity for Burkean critique. Centrifugal rhetoric examines the relationship between the parable discourse and two groups of discourses. The first group includes Man 12:46-50 and Matt 13:54-58 which frame the parable discourse, and the second comprises Jesus' other great discourses which, together with the parable discourse, provide key elements within the chiasm of Matthew's Gospel. In final assessment, I define the nature of Christian culture as represented in the parable discourse in terms of response to the world. The parable discourse configures conversionist, revolutionist and gnostic- manipulationist responses, particularly to the Hellenistic-Roman world of the first century. Therefore, I propose that the parable discourse has the function of separating the disciples from the crowds, and then promoting the building of community.
AFRIKAANSE OPSOMMING: Hierdie proefskrif handel oor die herontdekking van retoriese kritiek en die toepassing daarvan op die gelykenis-materiaal, en val uiteen in twee afdelings: die teoretiese agtergrond van retoriek en die navorsing van gelykenis-materiaal. Die eerste afdeling van hierdie proefskrif behandel die teoretiese agtergrond van retoriek. Retoriek het ontwikkel as 'n dissiplinêre diskoers na mythos en logos, en het gefunksioneer as die eerste sistematiese hermeneutiese metode. Dit word tans op twee maniere nuut omskryf: die sogenaamde invloed-studie staan in die tradisie van klassieke retoriek, terwyl die sogenaamde sisteem-studie klassieke retoriek integreer met moderne menslike en sosiale wetenskappe. Die retoriese aard van Bybelse materiaal is vroeg reeds raakgesien, maar is nou algemeen bevestig. Retoriese kritiek as teorie en metode het ontwikkel vanaf beperkte retoriek na 'n herontdekte retoriek en word daarom nou beskou as sosiale aktivisme of praktiese kritiek op meta-hermeneutiese vlak. 'n Teks word deesdae beskou as dialogise, kollaboratiewe kuns of sosiale aktiwiteit eerder as oorredingsinstrument in die monologiese skema: spreker-boodskap-gehoor. Retoriese kritiek, hetsy as 'n enkelvoudige of 'n omvattende benadering, beklee dus 'n eersterangse posisie in die Bybelwetenskap. Dit is duidelik dat daar 'n ontwikkeling plaasgevind het in die toepassing van retoriek vanaf die performatiewe aard van die retoriese diskoers na die argeologie daarvan (inventio). Die tweede afdeling van hierdie proefskrif ondersoek die gelykenis-materiaal. Ek meen dat die gelykenisse van Jesus nie die retoriese diskoers van die dominante Joodse of Hellenisties-Romeinse kulture is nie, maar eerder die retoriese diskoers van die Christelike subkultuur. Verder is die gelykenisse in Matt 13 nie bloot saamgevoeg nie, maar ingeweef deur middel van 'n textus met 'n retoriese struktuur wat bestaan uit 'n basiese eenheid (chreia) met uitbreidings. Die gelykenis-materiaal neem dus die vorm aan van chreia uitbreiding, en neem die representatiewe posisie in Matteus in. Hierdie proefskrif postuleer dialogiese retoriek as 'n vorm van herontdekte retoriek, met klem op invention, vir die studie van die retoriese funksie van die gelykenisrede in Matt 13. So gesien, kombineer dialogiese retoriek Burke se vyfledige kritiek. Bakthin se dialogiese benadering en die sosiaal-wetenskaplike benadering. Hierdie metode word gekontrasteer met die onlangse histories-kritiese, semiotiese en pragmatiese benaderings in die gelykenis-navorsing, asook die strukturele benadering soos dit manifesteer in diskoers, chiastiese en triadiese analise. Dialogiese retoriese kritiek vertoon twee dimensies: sentripetaal en sentrifugaal. Sentripetale retoriek ondersoek verskeie retoriese strategieë soos chreia uitbreiding, dialogiese styl, eer en skande, ruimtelike inkleding en diadiese persoonlikheidstipes. 'n Veelvoud van plekke, agente, handelinge en bedoelinge in die gelykenis-materiaal maak die gelykenisrede besonder ontvanklik vir Burkeaanse kritiek. Sentrifugale retoriek ondersoek die verhouding tussen die gelykenisrede en twee ander diskoerse; Matt 12:46.50 en Matt 13:54-58 wat die gelykenisrede omraam, asook die ander toesprake van Jesus wat sleutelposisies binne die chiastiese struktuur van Matteus se Evangelie beklee. As finale bevinding, word die aard van die Christelike kultuur soos aangebied in die gelykenisrede in terme van 'n antwoord aan die wêreld gedefinieer. Die gelykenisrede artikuleer bekerings-, revolusie- en gnosties-manipulasie-reaksies in terme van die eerste- eeuse HeIlenisties-Romeinse wêreld. Gevolglik, stel ek voor dat die gelykenisrede die funksie vervul om die dissipels van die skare af te sonder, en om gemeenskapsbou te bevorder.

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McSwain, Jeffrey Y. "Simul sanctification : Karl Barth's appropriation of Luther's dictum 'simul iustus et peccator'". Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/11818.

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‘Simul sanctification' is a transformational program for sanctification derived from Karl Barth's radical appropriation of Luther's dictum simul iustus et peccator. Barth's simul establishes the Christological link of the Second Adam with every human being. From this emerges what I contend is a ‘Chalcedonian anthropology' built on a double-duality: the original Chalcedonian formulation gives rise to a second duality revealed within Christ's one human person—the duality of a true, iustus humanity and a corrupt, peccator humanity. In order to appreciate the benefits regarding Barth's Spirit-charged epistemological program for sanctification and conversion, it will be imperative to elucidate the comprehensive nature of Barth's actualism as a way of establishing Barth's view of humanity's dynamic and free iustitia in Christ. Central to assessing the threat of the peccatum determination will be an examination of Barth's theology of the cross, especially in regards to his single subject economy derived from the person of ‘Jesus Christ and him crucified.' Through Barth's assessment of the cross I exposit the similarities and the differences between Chalcedonian Christology and ‘Chalcedonian anthropology;' the latter duality is proven by resurrection revelation to be ultimately provisional in nature. From here I probe Barth's position regarding the annulment of the simul as well as its beginning. By investigating Barth's doctrine of creation I argue that Barth's simul is reflective of the original antithesis between God and nothingness, the darkness under which Christ first placed himself so that humans would know both his solidarity in the darkness and his victory over it. Christians continue to dwell in the overlap of the simul's two mutually exclusive determinations, but by looking through Barth's simul to our true, created and redeemed humanity in Christ we are equipped to interpret our lives and the world around us most hopefully.

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11

Holt, Kamia Walton. "The Sound of Utah: the Presence of Geographical Elements in Music Written About the State of Utah". Diss., CLICK HERE for online access, 1997. http://contentdm.lib.byu.edu/u?/MTGM,35377.

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12

Cheeseman, Mark Raymond. "History, intentionality, and meaning Jesus' understanding of His death /". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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13

Lefler, Thomas J. "In Search of a Transcendental Film Style: The Cinematic Art Form and the Mormon Motion Picture". Diss., CLICK HERE for online access, 1996. http://patriot.lib.byu.edu/u?/MTGM,23527.

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14

Kavanaugh, Dennis John. "The significance of Jesus as archegos within salvation history". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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15

Adams, David. "The transformative ethos of Ephesians 5:21-33 and its implications for a contemporary South African context". Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53689.

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Thesis (MPhil)--Stellenbosch University, 2003.
ENGLISH ABSTRACT: The New Testament passage that treats the dynamics of the marriage relationship most extensively is Ephesians 5:21-33. This passage is embedded in the Ephesian domestic code, which employs a conventional form used widely in the first-century Mediterranean world and which consequently reflects a patriarchal hierarchy. Does this, however, imply that Ephesians is advocating a marriage relationship that is patriarchal and hierarchical, or does this passage point beyond the particular first-century cultural context to a loftier ideal? Scholars are today divided in their assessments of Ephesians 5:21-33. Some regard the passage as a reactionary accommodation to the status quo, while others excuse this social conformity as being necessitated by a struggle for survival in a hostile first-century world. This thesis seeks to re-read Ephesians 5:21-33 rhetorically against the background of the socio-historical context of the first-century Mediterranean world and prevailing perspectives on the status of women, domestic social structures, and marriage. It takes into consideration the general rhetorical thrust of Ephesians as a whole, the particular way in which Ephesians 5:21-33 is framed textually, as well as the structure, content and uniquely Christological context. Such a re-reading shows that the conventional household code of the first century is in fact infused with a radical transformative ethos which subtely, but significantly, challenges the patriarchal hierarchy. For, it invites readers to step into a new, alternative reality in Christ, thereby entering a place of ongoing reorientation in their marriage relationships, embracing an attitude of mutual submission and other-centred service towards each othera marriage relationship modeled on the relationship between Christ and the church. This points to the conclusion that it is this transformative ethos in Ephesians 5:21-33 that is transculturally normative rather than the first-century patriarchal hierarchy in which it is embedded. This has profound implications for pastoral ministry in present-day South Africa, for readers from more traditional backgrounds often read this passage as simply reinforcing the patriarch ally hierarchical status quo, while readers from less traditional backgrounds may tend merely to dismiss it as archaic and irrelevant. In reality, the transformative ethos of Ephesians 5:21-33 provides an ongoing challenge to both authoritarian hierarchical marriage structures on the one hand, and laissez faire egalitarian marriage relationships on the other, while holding out a compelling vision - a vision of a magnificent other-centred marriage partnership under the lordship of Christ.
AFRIKAANSE OPSOMMING: Efesiërs 5:21-33 is by uitstek dié gedeelte in die Nuwe Testament wat die dinamika van die huweliksverhouding op die mees uitgebreide wyse behandel. Hierdie gedeelte is onlosmaaklik verbonde aan die Efesiese huisreëls, wat weer gebaseer is op die konvensionele vorm wydverspreid in die eerste-eeuse Mediterreense wêreld, en weerspieël gevolglik 'n patriargale hiërargie. Die vraag is egter of hierdeur geïmpliseer word dat Efesiërs 'n patriargale en hiërargiese huweliksverhouding verkondig, of wys hierdie gedeelte, verby die bepaalde eerste-eeuse kulturele konteks heen, na 'n hoër ideaal? Geleerdes is vandag verdeeld in hulle beoordeling van Efesiërs 5:21-33. Sommige beskou die gedeelte as 'n behoudende aanpassing van die status quo, terwyl ander hierdie sosiale behoudendheid verskoon as genoodsaak deur die stryd om oorlewing in 'n vyandige eersteeeuse wêreld. Hierdie tesis beoog om Efesiërs 5:21-33 retories te herlees teen die agtergrond van die sosio-historiese konteks van die eerste-eeuse Mediterreense wêreld en die heersende sienings van die status van vroue, huishoudelik-sosiale strukture en die huwelik. Dit neem in aanmerking die algemene retoriese strekking van Efesiërs as geheel, die bepaalde tekstuele omraming van Efesiërs 5:21-33, sowel as die struktuur, inhoud en unieke Christologiese konteks. So 'n herlees toon dat die konvensionele huishoudelike kode van die eerste eeu in werklikheid besiel was met 'n radikaal herskeppende etos wat op subtiele, maar betekenisvolle, wyse die patriargale hiërargie uitdaag. Want, dit nooi lesers om 'n nuwe, alternatiewe werklikheid in Christus te betree vanwaar hulle hulself voortdurend kan heroriënteer in hul huweliksverhouding, en 'n houding van wedersydse onderworpenheid en ander-gesentreerde diens aan mekaar aanvaar - 'n huweliksverhouding gemodelleer op die verhouding tussen Christus en die kerk. Só 'n herlees lei tot die gevolgtrekking dat dit hierdie herskeppende etos van Efesiërs 5:21- 33 is wat transkultureel normatief is, eerder as die eerste-eeuse patriargale hiërargie waaraan dit onlosmaaklik verbonde is. Dit bring diepgaande implikasies vir die pastorale bediening in die hedendaagse Suid-Afrika mee, want lesers met 'n meer tradisionele agtergrond lees dié gedeelte dikwels as 'n versterking van die patriargale, hiërargiese status quo, terwyl lesers met 'n minder tradisionele agtergrond mag neig om die gedeelte bloot af te maak as argaïes en irrelevant. In werklikheid voorsien die herskeppende etos van Efesiërs 5:21-33 'n volgehoue uitdaging aan beide outoritêr-hiërargiese huwelikstrukture aan die een kant, en laissez faire gelykmakende huweliksverhoudinge aan die ander kant, terwyl dit 'n dwingende visie voorhou - 'n visie van 'n heerlike ander-gesentreerde huweliksvennootskap onder die heerskappy van Christus.

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16

Shin, Hyeon Woo. "Textual criticism and the synoptic problem in historical Jesus research : the search for valid criteria /". Leuven : Peeters, 2004. http://catalogue.bnf.fr/ark:/12148/cb40998825c.

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17

Henderson, Ian Herbert. "Sententiae Jesus : gnomic sayings in the tradition of Jesus". Thesis, University of Oxford, 1989. http://ora.ox.ac.uk/objects/uuid:550d7f68-d96c-410c-80c4-2ce6bee2658a.

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This dissertation coordinates two problems which have hitherto resisted adequate synthesis: the form-critical problem of describing proverbial-sounding Synoptic sayings and the tradition-historical problem of assessing the rhetorical habits of Jesus and his immediate successors in oral tradition. The approach taken here to linking these qualifies not only form-critical assumptions of continuity between written forms - in Kleinliteratur - and identifies oral Sitze im Leben of mnemotechnical scholasticism, but also of the recent emphases on radical discontinuity between oral and writing modes of tradition. The connection proposed here between re-description of so- called Wisdom-sayings and oral traditional aspects of the gospels is in the Hellen educational category of gnome. Defined, exemplified and prescribed in basic Graeco-Roman educational texts as well as in technical, philosophical manuals of Rhetoric and in a rich collection-literature, gnome is superbly attested as an exercise in primary education, in all kinds of public-speaking and in cross-cultural (including Jewish) tradition. Moreover, Hellenistic cultivation of gnome primarily as a speech-type, indeed as a conversational means of argumentation in any Sitz im Leben, and only secondarily though still extensively as a literary technique makes it a particularly pertinent term of comparison for New Testament criticism. Recognizing gnomic continuity between oral and written Synoptic tradition allows discussion of the authenticity not only of individual sayings (on criteria of dissimilarity), but also collectively of the gnomic manner (on criteria of oral-literate continuity and multiple attestation): quite apart from the (in)authenticity of each gnome, gnomic style is central to Jesus' self-expression and earliest tradition. In this sense gnomai are a particularly valuable data-set for reassessing the critically controverted relationship between Jesus' rhetoric and law: in Synoptic tradition gnome is exploited suggestively as a non-legal means of addressing conventionally legal topics.

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18

Nel, Gerhardus Cornelius Johannes. "Die etiese uitsprake van Jesus apokalipties-eskatologies of eties-eskatologies begrond? /". Access to E-Thesis, 2005. http://upetd.up.ac.za/thesis/available/etd-12052005-115518/.

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19

English, David J. "The identity of the 'amartoloi in the Pharisees' criticism of Jesus' table-fellowship". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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20

Burton, Aaron V. "Jesus in the Movies: A Rhetorical Analysis of Selected Films from 1912-2004". Bowling Green, Ohio : Bowling Green State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1205087180.

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21

Trotter, Cynthia M. "Jesus-Sophia in Q recovery of an inclusive christology? /". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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22

Maxwell, Felicity. "Nicholas Love's "Mirror of the Blessed Life of Jesus Christ": Continuity and cultural change". Thesis, University of Ottawa (Canada), 2008. http://hdl.handle.net/10393/28005.

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This thesis investigates Nicholas Love's negotiation of the social and religious tensions of early fifteenth-century England---caused by increasing lay literacy, the ongoing Wycliffite controversy, and the aftermath of the Lancastrian takeover---in the Mirror of the Blessed Life of Jesus Christ, his translation of the pseudo-Bonaventuran Meditationes vitae Christi. It demonstrates that although Love's Middle English translation extended the Meditationes to a broad lay readership, manuscripts of the Mirror circulating ever more widely as the fifteenth century progressed, the work was early associated with figures in positions of power, ranging from Archbishop Arundel, the leader of the orthodox suppression of Lollardy, to Thomas Beaufort, an extender of Lancastrian military power abroad, to Sibyl de Felton, the abbess of a prosperous and somewhat worldly convent, who might have used the Mirror to stir up orthodox zeal among her nuns. It is argued that despite these connections, the intentional conservatism with which Love condescends to his lay readers, and even the aggressive orthodoxy of the Treatise on the Sacrament, which is original to Love, this work is more than a piece of Church propaganda, for, retaining the Meditationes's emphasis on Christ's human relationships, it invites its readers to an intimate and emotionally charged encounter with Jesus, the divine human being who is both the instigator and the object of their devotion. Finally, it notes the paradox that in the Treatise on the Sacrament, which closes the work, Love incorporates material that is dramatically powerful but theologically problematic.

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23

Riggs, Lynette. "The Church of Jesus Christ of Latter-day Saints' Indian Student Placement Service: A History". DigitalCommons@USU, 2008. https://digitalcommons.usu.edu/etd/92.

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From 1947 to 1996, The Church of Jesus Christ of Latter-day Saints operated a foster program that placed Native American children into Latter-day Saint (LDS) homes to attend public schools and be immersed in Mormon culture. This program, the Indian Student Placement Program, is described through LDS perspectives as being generally successful. The children were baptized into the LDS church, removed from the reservations, and relocated to live with white Mormon families where they attended public schools and were expected to conform to white cultural life ways. Critics charge that the program was a missionary tool used to assimilate children into white Mormon society, often at a great cultural, familial, and psychological cost. Although historians and scholars are writing more about Native American education experiences as of late, little has been recorded about this particular phenomenon. This study pulls together what has been recorded about the program and adds additional perspectives and information provided by past participants via an interview process. There are both negative and positive outcomes suggested by past program participants and researchers. Perhaps the most important contributions this study makes, however, concern the Native Americans themselves and their responses of accommodation, resistance, and, ultimately, resilience in the face of acculturating and assimilating forces.

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24

Morrison, Matthew E. "The Church of Jesus Christ of Latter-Day Saints in National Periodicals, 1982-1990". BYU ScholarsArchive, 2005. https://scholarsarchive.byu.edu/etd/4964.

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The Church of Jesus Christ of Latter-day Saints has continued to receive exposure in national periodicals. This thesis will explore that image from 1982 to 1990. During those years, the church continued to grow in membership and expand its existing programs. National periodicals can assist in assessing the public image of the Church because they help "mould public attitudes by presenting facts and views on issues in exactly the same way at the same time throughout the entire country." In this manner, they help to form the public opinion about the Church. They also reflect existing opinions because magazine publishers cater to what the public is interested in. This study will enhance the reader's understanding of this image by discussing the topics that received the greatest emphasis during that time period. This study is preceded by two theses, one by Adam H. Nielson covering the Church's image from 1970-1981, and the other by Dale P. Pelo, which studied the image of the Church from 1961-1970. Richard O. Cowan presented a doctoral dissertation which covered 1850-1961. This thesis is a continuation of those studies, and implements the same research procedures and methods.

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25

Rhee, Jung Suck. "A history of the doctrine of eternal generation of the Son and its significance in the trinitarianism". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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26

Richardson, Christopher. "Pioneer and perfecter of faith Jesus' faith as the climax of Israel's history in the Epistle to the Hebrews /". Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources. Online version available for University member only until Mar. 20, 2012, 2009. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=25706.

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27

Orton, Chad M. "Saints in the Secular City: A History of the Los Angeles Stake". Diss., CLICK HERE for online access, 1989. http://patriot.lib.byu.edu/u?/MTNZ,4321.

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28

Sorenson, Griffin. "A History of Seminary Curriculum in The Church of Jesus Christ of Latter-day Saints: 1912–2016". BYU ScholarsArchive, 2017. https://scholarsarchive.byu.edu/etd/6343.

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The purpose of this work is to examine the history of curriculum in the seminary program of the Church of Jesus Christ of Latter-day Saints from 1912–2016. This work will define curriculum eras, explore the historical setting of each period, and outline the key figures and their educational philosophy. It will also detail the major seminary manuals produced in each period, as well as the overarching curricular philosophy behind each era.

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29

Olson, Casey William. "The Church of Jesus Christ of Latter-day Saints in National Periodicals: 1991-2000". Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd2156.pdf.

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30

Reinstorf, Dieter Heinrich. "Metaphorical stories in Luke's narrative world a challenge to a conventional worldview /". Thesis, Pretoria : [s.n.], 2002. http://upetd.up.ac.za/thesis/available/etd-11132006-145911/.

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31

Hall, Bruce W. "Gemeindegeschichte Als Vergleichende Geschichte: the Church of Jesus Christ of Latter-Day Saints in East Germany". BYU ScholarsArchive, 1998. https://scholarsarchive.byu.edu/etd/4743.

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From 1945 until the fall of the Berlin Wall in 1989, the Church of Jesus Christ of Latter-day Saints (LDS) in the former German Democratic Republic (GDR) endured the hardships of existing as a religious organization under a Communist regime. An evaluation of the LDS Church within the category of general and minority religions, which serves as a microcosmic evaluation of religion in the GDR, constitutes one part of this study. The uniqueness of the LDS Church and its experience - especially its American ties, ironically earlier a liability and later an asset - make it a candidate for a more independent evaluation, and the second part of this study. The social aspect of religion in the GDR, as it related to those of faith - including the lives of LDS members, constitutes the final aspect of this study. The Leipzig branch of the LDS Church, upon which most of this reserach is based, serves as an example of religious conformity, while proving itself socially, politically, and culturally unique. By placing the LDS Church in the context of religion in general, as well as examinng the atypical experience of the Leipzig branch, a greater understanding can be had of the religious, political and social life within the former German Democratic Republic.

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32

Pali, Nathan D. "The Church of Jesus Christ of Latter-day Saints Enters Albania, 1992-1999". Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2660.pdf.

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33

Nelson, Terry G. "A History of The Church of Jesus Christ of Latter-Day Saints in Japan From 1948 to 1980". Diss., CLICK HERE for online access, 1986. http://patriot.lib.byu.edu/u?/MTNZ,2358.

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34

Morgentaler, Goldie 1950. "In the foreskin of the heart : ecumenism in Sholem Asch's Christian trilogy". Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=65971.

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35

Beazley, J. "The centrality of Christology in the teachings of Rudolf Steiner with special reference to the spiritual hierarchies". Thesis, University of Wales Trinity Saint David, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683169.

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36

Foster, David J. "Strauss's critique of Schleiermacher's L̲e̲b̲e̲n̲ J̲e̲s̲u̲ a 19th century debate on the Christ of faith and the Jesus of history /". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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37

Ogden, Jenna Noelle. "The Leprous Christ and the Christ-like Leper: The Leprous Body as an Intermediary to the Body of Christ in Late Medieval Art and Society". Cleveland State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=csu1305075738.

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38

Anderson, Jeffery L. "Mormons and Germany, 1914-1933 : a history of the Church of Jesus Christ of Latter-day Saints in Germany and its relationship with the German governments from World War I to the rise of Hitler /". Diss., CLICK HERE for online access, 1991. http://patriot.lib.byu.edu/u?/MTAF,4593.

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39

Erickson, Andrea. "Doctrinal and Historical Analysis of Young Women's Education in The Church of Jesus Christ of Latter-day Saints". Diss., CLICK HERE for online access, 2009. http://contentdm.lib.byu.edu/ETD/image/etd2834.pdf.

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40

Furness, Darryl Hilary. "A theological consideration of the office, sacrifice, ministry and perfection of Christ as high priest in the Epistle to the Hebrews, and their significance for the believer and the community of faith". Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1001549.

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In these last days God has spoken his last and most complete word to man in a Son, Jesus Christ. In his person and ministry Christ is the agent of creation and heir of the spiritual and material estate of God. He is the locus of the fulfilment of the revelatory plan of God, and, as such, is superior to the angels, the ministers of salvation within the created order, and Moses, the faithful minister of God's people Israel. Christ not only fulfils the necessary qualification for priesthood under the old covenant, that of divine appointment, but is appointed by God a high priest for ever after the order of Melchizedek. This establishes and authenticates the high priestly office of Christ. Jesus Christ, Iike the high priests of the old covenant, must offer gifts and sacrifices to God. The sacrifice of Christ fulfils the sacrificial code of Leviticus 1-7, his sacrifice being a gift to God, communion with God, and an expiatory sacrifice. But more than this the sacrifice of Christ fulfils the Day of Atonement ritual of Leviticus 16 as well as the covenant sacrifice of Exodus 24. The sacrifice of Christ is essentially once for all, being that unique action which alone can ultimately deal with sin. The uniqueness of Christ's sacrifice depends on the uniqueness of the person of Christ and his superior high priestly office. In his sacrificial action Christ is also the sin-bearer. The high priestly sacrifice of Christ determines the form of the high priestly ministry of Christ, which is also gift to God, communion with God, has expiatory significance, and is a ministry of the new covenant . The high priestly ministry of Christ is a ministry which is continuous through time and is both contemporaneous with and subsequent to his sacrifice. In this continuity through time the ministry of Christ is the foundation of both the faith of believers and their perfection as sons. In the execution of his high priestly ministry Christ is perfected by God through the learning of obedience. The humiliation of Christ and his learning of obedience becomes the foundation of the perfecting of believers. It is as the One who is perfected through suffering that Christ becomes the pioneer of salvation and the pioneer and perfecter of the faith of the people of God. Through faith in Christ the people of God constitute a pilgrim people who, on the basis of Christ's perfection, are themselves perfected and brought to glory. The pilgrim people of God share in the priesthood of Christ and constitute a priesthood of all believers. In their pilgrimage of faith they are to demonstrate their confidence, endurance, obedience, and discipline, and in their running of the race of pilgrimage are to exercise their own ministry as they progress to glory and the sabbath rest of God. The high priesthood of Christ has implications for the common life of the people of God and is at the foundation of our understanding of the Christian life.

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41

Wissmann, Cheryl. "Worship practice in the Churches of Christ, Central Luzon, Philippines". Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13642.

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Worship practice in Christian churches around the world has changed rapidly in the last two decades. The impact of contemporary Christian music on non-western churches has been little studied. The Filipino Churches of Christ of Central Luzon have utilized tools of a worship service order and a hymnbook provided by American missionaries in the early twentieth century to establish a consistent worship practice. As the new music has entered through international marketing and communication, the worship order has remained the same while the usage of the Tagalog himnario has declined. This research reviews Filipino history, the history of the Churches of Christ, missionary practice in the Filipino Churches of Christ, the translation of the himnario from the English, the impact of new Tagalog lyrics, and the importation of contemporary Christian music into the Churches of Christ.

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42

McGowan, Christopher John. "Harmony and discord within the English 'counter-culture', 1965-1975, with particular reference to the 'rock operas' Hair, Godspell, Tommy and Jesus Christ Superstar". Thesis, Queen Mary, University of London, 2012. http://qmro.qmul.ac.uk/xmlui/handle/123456789/2525.

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This thesis considers the discrete, historically-specific theatrical and musical sub-genre of ‘Rock Opera’ as a lens through which to examine the cultural, political and social changes that are widely assumed to have characterised ‘The Sixties’ in Britain. The musical and dramatic texts, creation and production of Hair (1967), Tommy (1969), Godspell (1971), Jesus Christ Superstar (1970) and other neglected ‘Rock Operas’ of the period are analysed. Their great popularity with ‘mainstream’ audiences is considered and contrasted with the overwhelmingly negative and often internally contradictory reaction towards them from the English ‘counter-culture’. This examination offers new insights into both the ‘counter-culture’ and the ‘mainstream’ against which it claimed to define and differentiate itself. The four ‘Rock Operas’, two of which are based upon Christian scriptures, are considered as narratives of spiritual quest. The relationship between the often controversial quests for re-defined forms of faith and the apparently precipitous ‘secularization’ and ‘de-Christianization’ of British society during the 1960s and 1970s is considered. The thesis therefore analyses the ‘Rock Operas’ as significant, enlightening prisms through which to view many of the profound societal debates – over ‘faith’ and ‘belief’ in the widest senses, sexuality, the Vietnam war, generational conflict, drugs and ‘spiritual enlightenment’, and race – which were, to some considerable extent, elevated onto the national, political agenda by the activities of the broadly-defined ‘counter-culture’. It considers subsequent representations of the ‘counter-culture’ as the root of a contested but enduring popular legacy of ‘The Sixties' as a period of profound cultural change.

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43

Fox, Michael Barrie Holmes. "The theology, history and organisation of the Reorganized Church of Jesus Christ of Latter Day Saints in the British Isles". Thesis, University of Nottingham, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282344.

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44

Smart, Paul Floyd. "The History of the Early Members of The Church of Jesus Christ of Latter-Day Saints in Preston, Lancashire, England". Diss., CLICK HERE for online access, 1989. http://patriot.lib.byu.edu/u?/MTNZ,22814.

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45

Mecham, Travis Q. "Changes in Seniority to the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints". DigitalCommons@USU, 2009. https://digitalcommons.usu.edu/etd/376.

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A charismatically created organization works to tear down the routine and the norm of everyday society, replacing them with new institutions. Max Weber has stated that a charismatic organization can only exist in the creation stage, after which it will either collapse under the weight of the changes it has made, or begin a move towards the routine, making it as well-established and routinized as the society it sought to replace. The changes to the seniority of the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints demonstrate the movement of the church from charismatic to routinized leadership. They also show how the charismatic attributes of the first leader of the church were institutionalized in the office of President of the Church. The first change occurred in 1861, reversing the seniority of John Taylor and Wilford Woodruff. The second change occurred in 1875, making Taylor and Woodruff senior to two original members of the Quorum of the Twelve, Orson Hyde and Orson Pratt. The final change occurred in 1900, making Joseph F. Smith senior to Brigham Young, Jr. The few scholars who have addressed these changes tend to focus on either the official explanations or personal relationships and motives of those involved. This thesis moves beyond these to explore the broader institutional motives. It also discusses the effects of changing the rules determining who would succeed to the presidency of the church. The 1861 and 1900 changes have not been examined in any substantial way before. All three changes affected who became president of the church, thus changing the direction of the church. More than satisfying personal vendettas or righting obvious problems in the rules of seniority, the three changes highlight difficult choices church leaders made that moved The Church of Jesus Christ of Latter-day Saints from a charismatically led organization to a highly routinized bureaucracy.

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46

Tejada-Lalinde, Andres A. "Jesus as the Son of Man in Mark". FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1175.

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Scholars have often seen the interpretation of the Son of Man as crucial in discovering Jesus’ self-understanding, given that the expression occurs so frequently and almost exclusively on Jesus’ lips. After ascertaining the authenticity of the Son of Man sayings, I carry out the exegesis in the Gospel of Mark using a methodology consisting of examining Biblical passages within the context of the Bible as a whole and of historical-critical and philological perspectives. Also, the narrative context of the saying is taken into account. I show that the Son of Man is a Messianic title derived from Daniel 7:13, and that the book of Daniel’s content and themes were used as a basis for the Son of Man sayings themselves. In addition to using the Son of Man as a Messianic title, Jesus used the title as a claim for divinity.

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47

Penkrat, Tatiana. "Image and liturgy the history and meaning of the Epitaphion /". Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p015-0478.

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48

Stringham, Ray W. "Family Life Education in The Church of Jesus Christ of Latter-Day Saints in the 20th Century: A Historical Review". Diss., CLICK HERE for online access, 1992. http://patriot.lib.byu.edu/u?/MTNZ,22843.

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49

Doney, Simon. "The lordship of Christ in the theology of the Elizabethan Separatists with particular reference to Henry Barrow". Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683212.

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50

Seferovich, Heather M. "History of the LDS Southern States Mission, 1875-1898". Diss., CLICK HERE for online access, 1996. http://patriot.lib.byu.edu/u?/MTNZ,22805.

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