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1
Liebman, Tobi. "The Jewish exegetical history of Deuteronomy 22:5 : required gender separation or prohibited cross-dressing?" Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79786.
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Deuteronomy 22:5 has sparked much interest and wonder for both readers and interpreters of the Bible, throughout Jewish history. Divided into three parts, the verse reads as follows: "A woman should not have keli gever (man's apparel, utensil or tool) on her; a man should not wear simlat isha (a woman's dress, robe, mantle, tunic); anyone who does these things is an abomination to the Lord your God." Each part of the verse has raised questions among exegetes, like how to define its key terms simlat isha and keli gever and what is the nature of the abomination. This thesis explores the responses to these questions through a presentation of the Jewish exegetical history of Deut. 22:5 from biblical times to the present. It demonstrates how the interpretations of this verse varied the application of the biblical law derived from it and thereby affected and altered dress codes, interactions, behhviours, and daily habits of Jewish men and women throughout history.
2
McRobert, Laurie. "Emil L. Fackenheim, from philosophy to prophetic theology". Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=76905.
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3
Weiser, Deborah. "Fire and the Sabbath : a look at Exodus 35:3 and the Jewish exegetical history of the biblical prohibition against using fire on the Sabbath day". Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29526.
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This paper examines the exegetical history of the prohibition against kindling fire on the Sabbath day. Since its biblical inception Ex. 35:3, the prohibition against kindling fire on the Sabbath, has undergone a multiplicity of interpretations. The texts examined in this paper survey the treatment of this verse from its inception through to the twentieth century and the advent of electricity. Over generations exegetes have understood this biblical verse to be a prohibition against kindling, burning, and even cooking. The debates concerning the legal status and implications of the verse have additionally been outlined in this paper. Tracing the history of this verse, therefore, provides insight into the meaning of the verse and its halakhic implications.
4
Jreige, Michel. "La révélation judéo-chrétienne propose-t-elle une vision de l'homme au médecin du vingt et unième siècle ?" Montpellier 1, 1995. http://www.theses.fr/1995MON11042.
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5
Brown, Robert Bruce. "Holy war as an instrument of theocratic and social ideology in Judaic, Christian, and Islamic history". CSUSB ScholarWorks, 1997. https://scholarworks.lib.csusb.edu/etd-project/1428.
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6
Carbonneau, André 1952. "Conscientious objectors to a medical treatment - what are the rules?" Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30290.
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Patients who refuse a specific medical treatment for religious reasons must often overcome strongly entrenched presumptions held by physicians and judges, presumptions frequently based on personal values. A case in point is the refusal of blood transfusion therapy by Jehovah's Witnesses.This paper rests on the following theory: The sanctity of life principle is not necessarily violated by respecting the autonomous decision of a patient who, for religious or moral reasons, chooses one therapy over another that may be favored by the treating physician. Where a patient has decided for conscientious reasons against a certain treatment in any given medical situation, the need to be informed will shift from the patient to the physician. The physician must understand the nature of the religious or moral conviction, as well as his own moral and legal obligation to respect the patient's wishes by providing the best medical care under the circumstances.
7
Flannagan, Matthew, e n/a. "Is historic Christian opposition to feticide intellectually defensible in the 21st century?" University of Otago. Department of Theology and Religious Studies, 2006. http://adt.otago.ac.nz./public/adt-NZDU20070208.095157.
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In this work, I argue that the Alexandiran position on feticide found in Hellenistic Judaism and appropriated by patristic, medieval and reformed theologians is defensible in the 21st Century. I formulate an argument from the Alexandrian position as it appears in several representative Christian traditions. This argument contends that that: [1] killing a human being without justification violates the law of God, [2] a formed conceptus (i.e. a fetus) is a human being and [3] that in the case of feticide (at least in the majority of cases) no justification is forthcoming.
In developing my case, I argue that the objections raised against the premises of this argument by contemporary philosphers are unsound. I defend the intellectual acceptability of belief in and appeals to the existence of a divine law, the notion that a formed fetus is a human being and the claim that feticide lacks any justification in the vast majority of cases.
In addition, I examine and critique theologians who claim the Alexandrian position is motivated by misogyny and those who claim it appropriates a translation error found in the Septuagint.
I conclude that the traditional position is defensible and that contemporary dismissals of it are unconvincing.
8
Paul, Eddie. "Shibboleth into silence : a commentary on presence in the Hebrew Bible". Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61113.
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In the Hebrew Bible, literary patterns of revelation and concealment are based on humanity's initial encounter with God in the Garden of Eden. God asks the question "Where are you?" Adam and Eve reveal themselves by articulating their concealment behind the fig leaf. This paradox effects their exile from Eden, and their progeny must henceforth mediate this paradox in their future verbal intercourse with God.It is the intention of this work to suggest how in certain textual passages, this paradox is defined and structured according to a literary dichotomy of language and silence. After the exile, biblical characters proclaim their presence before God by uttering a password ("Here I am") which is, in effect, an existential utterance of dialogic reconstruction. Through various literary devices, I hope to show how this "vertical" dialogue is re-established by Adam and Eve's progeny, and how the biblical narrator(s) uses language to show silence as a "phenomenon" of the word.
9
Sasson, Vanessa Rebecca. "Compassion in The Tibetan Book of the Dead and the Tractate Mourning : a comparative study". Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21263.
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The Tibetan Book of the Dead and the Jewish Tractate Mourning are important texts about death in their respective traditions. The Tibetan Book of the Dead is a manual read by the living to the deceased as the deceased journeys through the many realms of the after-life. It is an abstract, philosophical text. The Tractate Mourning on the other hand, is a highly empirical and pragmatic text that guides the living through their loss. It is concerned only with the living left behind and offers no guidance to the deceased. Despite this profound difference however, this thesis has as its objective to show that both traditions, as evidenced through these texts, share an underlying emotion: compassion. Through the concern shown to the deceased as he or she stumbles through the often terrifying realms of the after-life in the Tibetan tradition, and through the precise and detailed instructions given to the living in the Jewish tradition as the mourners are guided through their grief, both texts exhibit profound compassion.
10
Gaudin, Gary A. "Hope becomes command : Emil L. Fackenheim's "destructive recovery" of hope in post-Shoa Jewish theology and its implications for Jewish-Christian dialogue". Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82878.
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Emil Ludwig Fackenheim became a Rabbi even as the Holocaust was claiming the lives of six million Jews. Further study, first in Scotland and then in Canada, brought him to an impressive academic career in philosophy, to which he committed much of his life and writings. Yet he was also driven to try to respond theologically to the Shoa, so as to offer Judaism a genuine alternative to the nineteenth century tradition of liberal Judaism which had not been able to withstand or fight against National Socialism when Hitler came to political power. By going behind that failed nineteenth century tradition, primarily in dialogue with the thought of Rosenzweig and Buber, Fackenheim thought, by the middle of the sixth decade of the twentieth century, that he had rediscovered a solid core for post-Auschwitz Jewish faith: one rooted in a recovery of supernatural revelation, of God's presence in, and the messianic goal of, history. The Six Day War of June 1967 threw his careful reconstruction of Jewish faith into disarray, however. Facing a second Holocaust in one lifetime; and with an acute awareness that once again the Jewish people stood alone, Fackenheim raised questions about God and history and the Messianic which utterly destroyed his reconstruction. Even as he struggled with the crisis, however, he began to discern that hope had become a commandment. He began a process of even more profound reconstruction (or "destructive recovery") of the faith that radically reshaped the possibility of hope for Jewish faith in a post-Shoa world. And Christian theologians in dialogue with him find it necessary to embark on a destructive recovery of hope for the Christian tradition as an authentically Christian response to Auschwitz. Emerging from that dialogue is a fresh appreciation of the self-critical tradition of the theology of the cross.
11
Carlino, Olga <1999>. "Some Aspects of Religious Spirituality in Medicine An Investigation Into the Dialogue between Biomedicine and Tibetan Medicine via Christianity and Buddhism". Master's Degree Thesis, Università Ca' Foscari Venezia, 2022. http://hdl.handle.net/10579/21905.
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Among all the disciplines in which local medicine and spirituality are still intricately entangled,
there exists one, namely Tibetan medicine. These medical knowledge and practices are also known
as Sowa Rigpa gso ba rig pa, which can literally translate to the “science of healing” or the
“Tibetan knowledge of the field of healing”. It is based on two essential elements: local medicine
and Buddhism. These two coexist together and are both pivotal to treating the patient’s imbalance
or illness.
Inspired by Tibetan medical tradition, this thesis proposes research on some aspects concerning
the connection between medicine and religion. Despite the abundant scientific literature available
about Sowa Rigpa and other medicines and religions such as Ayurvedic medicine and Indian
Buddhism, there are no studies investigating the relationship between biomedicine and Sowa Rigpa
that took into consideration the medical dimension and religious contexts of each practice, i.e.
Buddhism and Christianity.
This experimental and interdisciplinary thesis aims at investigating the dialogue between these
two coexisting worlds in order to highlight the contribution of spirituality as a complementary and
supportive element to accept and confront an illness. During hundreds of years, Christianity as well
as Buddhism had a strong influence on the development of medicine. Although this is no longer the
case, it is yet possible for biomedicine and Christianity to keep interacting together, as demonstrated
by Tibetan medicine and Buddhism. Therefore, I ultimately decided to examine the connection
between biomedicine and religion in the Trompone complex in Moncrivello, in the province of
Vercelli (in Piedmont), which brings together both the medical facilities and the Catholic Sanctuary
devoted to “Beata Vergine del Trompone”. Apart from standard pharmacological treatments,
patients can benefit from religious services and spiritual support. Most of the investigative work
with patients, health and social professionals and spiritual caregivers was conducted in this medical
center.
By adopting an anthropological approach, this essay attempted to contribute to the dialogue
between biomedicine and Sowa Rigpa via Christianity and Buddhism.
12
Prokopy, Jordan Julia-Anne. "The interface of medicine, spirituality, and ethics : a case study of the McGill programs in whole person care". Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=116067.
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Academic and medical institutions are responding to rising critiques of mainstream, scientific medicine (biomedicine). One response is the establishment of centers and programs devoted to whole person care. I assess the response of the McGill Programs in Whole Person Care (WPC) to these critiques, particularly its incorporation of spirituality into medicine. Through textual hermeneutics, participant observation, and semi-structured interviews with faculty members, I argue that WPC is constructing its own worldview and normative framework. It does this by selectively drawing from the religious traditions of ancient Greece, Buddhism, and Christianity, interpreting these selections in terms of Jungian psychology, and sometimes secularizing them. My aim is to better understand the theory and praxis of whole person care in McGill University's Faculty of Medicine as a case study but also the ethical issues it raises. I conclude by providing points of reflection for institutions wishing to incorporate these health ideas and practices into conventional medicine.
13
Gill, Rodney W. "A History of Overcoming: Nietzsche on the Moral Antecedents and Successors of Modern Liberalism". Thesis, University of North Texas, 2016. https://digital.library.unt.edu/ark:/67531/metadc955072/.
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This work aims to understand human moral psychology under modern liberalism by analyzing the mature work of philosopher Friedrich Nietzsche. I seek to understand and evaluate Nietzsche's claim that liberalism, rather than being an overturning of slave morality, is an extension of the slave morality present in both Judaism and Christianity. To ground Nietzsche's critique of liberalism theoretically, I begin by analyzing his "master" and "slave" concepts. With these concepts clarified, I then apply them to Nietzsche's history by following his path from Judaism to liberalism and beyond--to his "last man" and Übermensch. I find that Nietzsche views history as a series of overcomings wherein a given mode of power maintenance runs counter to the means by which power was initially attained. Liberalism, as the precursor and herald of the "last man," threatens the end of overcoming and therefore compromises the future of human valuation and meaning.
14
Massart, Mordechai Ben. "A Rabbi in the Progressive Era: Rabbi Stephen S. Wise, Ph.D. and the Rise of Social Jewish Progressivism in Portland, Or, 1900-1906". PDXScholar, 2010. https://pdxscholar.library.pdx.edu/open_access_etds/729.
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Rabbi Stephen S. Wise presents an excellent subject for the study of Jewish social progressivism in Portland in the early years of the twentieth-century. While Wise demonstrated a commitment to social justice before, during, and after his Portland years, it is during his ministry at congregation Beth Israel that he developed a full-fledged social program that was unique and remarkable by reaching out not only within his congregation but more importantly, by engaging the Christian community of Portland in interfaith activities. In so doing, Wise broke off from the traditional role expected of rabbis by bringing social causes to the fore over traditional Jewish observances. This thesis examines the years and contributions of Stephen Wise in Portland between 1900 and 1906. An overall study of the Jewish community in Portland is presented along with a general description of the condition of how both German and Eastern European Jews through their settlement, business occupation, and pace of assimilation came to envision their integration into the American mainstream. In order to fully appreciate Wise's commitment to social progressivism in Portland, this study will look to detail how Liberal Judaism, Ethical Culture, and the Social Gospel movement provided Wise with the means to combine his rabbinate with public advocacy in the prophetic tradition. The thesis then focuses on Wise's social activities and struggles against child labor, gambling, and prostitution with a special interest on the Chinese Exclusion Acts that struck the small but active Chinese community of Portland.
15
Schmidt, Brian B. "Israel's beneficent dead : the origin and character of Israelite ancestor cults and necromancy". Thesis, University of Oxford, 1992. http://ora.ox.ac.uk/objects/uuid:ee87abe0-ad6f-406f-8011-0f2dbfe5bd04.
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This investigation aims to ascertain whether or not the Israelites believed in the supernatural beneficent power of the dead. First, a lexicon of selected mortuary practices and beliefs is outlined. In the Israelite context, those rites most likely to reflect this belief are necromancy and those which fall within the purview of the ancestor cult intended to express veneration or worship of the ancestors (ch. 1). Secondly, an evaluation of the relevant texts from Syria-Palestine of the third to first millennia B.C.E. demonstrates that a longstanding West Semitic or Canaanite origin for Israel's belief in the supernatural beneficent power of the dead cannot be established on the basis of these data (chs. 2 and 3). Thirdly, an examination of the Hebrew Bible demonstrates that while a concern to care for or commemorate the dead might be inferred, neither an ancestor cult nor ancestor veneration or worship in particular can be established on the basis of the available literary (or material) evidence. Moreover, while necromancy is occasionally attested, the relevant passages which polemicize against Israel's embrace of this practice originate either in the last days of the Judahite monarchy or, more likely, during the exile itself. The historical reality which gave rise to this polemical tradition was the threat which Mesopotamian religion and magic beginning with the Neo-Assyrian period posed to later (dtr?) Yahwism (ch. 4). Comparative ethnographic data suggests that the longstanding absence of the belief in the beneficent dead in Israel and Syria-Palestine might be partially explained as a reaction to the pervasive fear of the dead. Nevertheless, once this belief was embraced by late Israelite society, owing to contemporary developments in politics (Mesopotamian hegemony), economics (depletion of resources), and religion (popularity of divination), necromancy, not ancestor veneration or worship, presented itself as the preferred ritual expression of this belief (conclusion).
16
Pyle, Rhonda. "Bad Blood: Impurity and Danger in the Early Modern Spanish Mentality". Thesis, University of North Texas, 2010. https://digital.library.unt.edu/ark:/67531/metadc30504/.
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The current work is an intellectual history of how blood permeated early modern Spaniards' conceptions of morality and purity. This paper examines Spanish intellectuals' references to blood in their medical, theological, demonological, and historical works. Through these excerpts, this thesis demonstrates how this language of blood played a role in buttressing the church's conception of good morals. This, in turn, will show that blood was used as a way to persecute Jews and Muslims, and ultimately define the early modern Spanish identity.
17
Abraham, Natalia. "Ayurveda and religion in Canada: a critical look at New Age Ayurveda from the Indian diaspora perspective". Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79815.
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This thesis examines how physicians in the Indian diaspora living in Canada---both those trained in Ayurveda in India (vaidyas) and those trained in Western medicine in India (MDs)---view the practice of Ayurveda in Canada. More specifically, it examines how their views have been influenced by New Age thought in general and Transcendental Meditation in particular and how these perceptions reflect the changing relation of religion and Ayurvedic medicine. It is the intent of this thesis to show that Ayurveda in Canada exists mainly as part of the greater New Age movement, as a transformed system that is inspired by both Hinduism and New Age thought, and that this transformation of Ayurveda evokes two distinct responses from Indian diaspora medical personnel in Canada---one unsupportive and one partially supportive. To the dismay of "traditional" Indians and to the praise of "modern" Indians, New Age Ayurvedic organizations strongly emphasize their version of "spirituality" as the primary goal of Ayurveda, whereas Indian forms of Ayurveda---both in the past and today---generally approach religion and spirituality secondarily. Thus, the role of religion and spirituality become major controversial issues in New Age Ayurveda. From the "traditional" point of view, the commercial achievements of New Age organizations (such as the Transcendental Meditation Movement) are not indicative of a successful introduction of Ayurveda in North America and run contrary to classical Ayurvedic principles, with regard to religious and medical practice. But, from the "modern" point of view, the New Age Ayurvedic emphasis on spirituality is indicative of an inevitable evolution of the system in North America.
18
Sherman, Myra. "Spirituality and expectations of care providers of older patients with chronic illnes in North Central Florida". Doctoral diss., University of Central Florida, 2011. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/5034.
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A qualitative design was used to explore the use of spirituality and prayer by older adults who have chronic illness and reside in a rural community. Thirteen individuals responded to a flyer soliciting participation in a study of the use of spirituality as part of health care. Participants were at least 60 years of age, had at least one chronic illness and resided in North Central Florida. Twelve participants then responded to six open-ended questions based on an adaption of an instrument used by Dr. Shevon Harvey in her doctoral dissertation. The data was analyzed to identify themes and answer four research questions. The four research questions were 1) how do older adults living with chronic illness describe spirituality? 2) how do older adults use spirituality while living with chronic illness? 3) how can health care providers assist older individuals with chronic illness to meet their spiritual needs?, and 4) do patients feel that their spiritual needs are being addressed during their outpatient health care? The interview responses demonstrated that several different practices, including prayer and scripture readings as well as adherence to medication, diet, and exercise recommendations were used as coping mechanisms by study participants. The majority of participants want their health care providers to address spirituality and/or refer them to spiritual advisors for counseling. The study showed that some participants stated that their spiritual needs were met, but there were some who did not want spirituality addressed in the outpatient setting.; Four themes were identified, which suggest that 1) spiritual practices were frequently used coping measure for these individual with chronic illness, 2) health care providers are supportive of their patients' spirituality, 3) participants with chronic illness consider adherence to medication, diet, and exercise a coping measure, and 4) participants with chronic illness want their health care providers to recognize their spiritual needs. The findings indicated that individuals who self identify as individuals from whom spiritual life is important and who have chronic illnesses and have spiritual needs that can be addressed in the outpatient setting. The findings also demonstrated use of non spiritual coping measures and the importance of health care provider's acceptance of spirituality in this specific population. Recommendations for further research are made.ID: 029808782; System requirements: World Wide Web browser and PDF reader.; Mode of access: World Wide Web.; Thesis (D.N.P.)--University of Central Florida, 2011.; Includes bibliographical references (p. 68-70).
D.N.P.
Doctorate
Nursing
Nursing Practice
19
Roy, Lynne Denise. "Identification of the spiritual nursing care practices of volunteer parish nurses". CSUSB ScholarWorks, 2003. https://scholarworks.lib.csusb.edu/etd-project/2372.
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Parish nursing, a specialty nursing practice which includes the spiritual component of integration of faith and health, has been growing rapidly over the last decade. Standards of Parish Nursing Practice developed in 1998 are consistent with the nursing process and include the spiritual dimension.
20
Murphy, Richard. "Health professionals and ethnic Pakistanis in Britain : risk, thalassaemia and audit culture". Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/2802.
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The central theme or 'red-thread' that I consider in this thesis is the concept of risk as it is perceived by and affects the two sides of the medical encounter -in this instance ethnic Pakistanis and Health Professionals- in Britain. Each side very often perceives risk quite distinctively, relating to the balance between the spiritual and temporal realms. This is particularly germane in matters to do with possible congenital defects within the prenatal realm for the ethnic Pakistani, and predominantly Muslim, side of this encounter. Thus one of the factors considered in this thesis is how senses of Islam impact upon the two sides. By ethnic Pakistanis Islam is seen as central to all life decisions, whilst Health Professionals view Islam with some considerable trepidation, little understanding it or its centrality to the former's decision-making processes. This is particularly significant with regard to attitudes to health and health care. In the initial stages of the project I had thought first cousin marriage (FCM), seen by ethnic Pakistanis as desirable and by Health Professionals as putting ethnic Pakistanis at-risk to be central to the argument, but concluded that concerns around FCM were a 'red herring', merely a trope for the tensions between the two sides -at once both British and at-risk from audit culture. Although no longer central, FCM remains a viable touchstone in consideration of the two sides' perceptions of genetic risk. In this thesis the medical encounter between ethnic Pakistanis and Health Professionals is performed within the realm of the so called New Genetics. Here the respective understandings of the New Genetics are informed by the enculturation processes that shape the two sides' world view. Furthermore, I will agree with Lord Robert Winston's and others' concern that any attempt to eradicate an adaptive genetic mutation, in this instance, thalassaemia, from the gene pool is not only undesirable in the short term, but also that such eradications may have an adverse, and far reaching, effect on whole population groups in the future. The main thrust of my argument is that audit culture not only compounds risk for both sides, but also perpetuates institutional racism within the National Health Service (NHS), by promulgating what I have called the language myth. That is to say that much institutional racism is the unwanted by-product of the NHS's attempts to become more patient centred and its continuing efforts to develop systems of best practice. This professionalisation process within the NHS can be seen to impact most strongly in relation to communication -particularly the claimed language barrier between the two sides. This 'barrier' has worrying policy implications for any meaningful communication between the two sides, notably relating to obtaining informed consent from ethnic Pakistani patients -with a resultant increase in risk for the two sides and clear economic consequences for the NHS.
21
Vanderhaeghen, Léopold. "Des autels de Noé et d'Abraham au temple hiramique: la quête maçonnique du héros civilisateur dans les traditions juive et chrétienne". Doctoral thesis, Universite Libre de Bruxelles, 2009. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210321.
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La franc-maçonnerie spéculative trouve l’origine de sa fondation, en 1717, en Angleterre,dans ce pays et ce siècle riches en créations de diverses associations ou clubs. Nombre d’entre eux, après des débuts encourageants, ont fini par péricliter, puis par disparaître. Alors que la maçonnerie a réussi à perdurer. Pourquoi ce succès ?Quels ont été les fondements sur lesquels la franc-maçonnerie a édifié sa réussite ?
La thèse identifie, sans tenir compte d’un ordre de valeur, une série de bases structurelles :l'investissement symbolique dans le temple ainsi que dans la pierre, la valorisation du secret, l'importance donnée à un système sacrificiel permettant de passer d'un état de nature à un état de culture, la création d’un espace sacré, la mise en place d’une classe « sacerdotale », l’invention d’un héros civilisateur.
Notre hypothèse de départ a été que ces causes de réussite, c’est d’abord dans la Bible qu’il convenait de les rechercher. Néanmoins, il ne fallait pas davantage perdre de vue que cette création est aussi le fruit d’une époque,l’Angleterre s’inscrivant dans le continuum de la Renaissance, le temps des découvertes ou des redécouvertes, le temps aussi d’une acceptation de l’autre dans sa différence. Ce siècle étant évidemment enfant des siècles précédents, s’intéresser aux maçons et donc également au travail, à l’architecture, devait tout naturellement nous amener à ne pas négliger les associations opératives du Moyen Age ou du début des Temps Modernes.
Enfin, ce travail de recherche montre que la pierre d’angle de tout le système maçonnique semble bien être l’invention du mythe d’Hiram avec lequel la franc-maçonnerie peut définitivement rassembler en un tout cohérent des éléments qu’elle avait glanés, épars, dans les récits vétéro et néo-testamentaires.
Doctorat en Philosophie
info:eu-repo/semantics/nonPublished
22
Dodo, Emmanuel Oluwafemi. "Spiritual rituals and competitive sport outcomes: a study of South African coaches’ and elite players’ perceptions of spirituality in soccer". Thesis, University of Fort Hare, 2013. http://hdl.handle.net/10353/d1006780.
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During sports competitions, especially soccer many players and coaches would pray before, during and after the game. Sometimes they would pray when they score a goal. The behaviour has attracted a research interest wanting to know why they do what they do often. The purpose of the study was to understand and evaluate the perceptions of coaches and elite players who continuously use spiritual rituals before, during and after soccer games to influence competitive outcomes. This study was carried out under the guidance of the following key questions; (a) Do spiritual perceptions of elite players influence outcomes of soccer competitions? (b) Does a divergence in spiritual perception between coaches and players influence competitive outcomes? and (c) Are spiritual (ritual) perceptions of soccer coaches and elite players related to religiosity/psychological interventions? In this study, a mixed method of data collection was used to eliminate the biases inherent in single method research. Specifically, qualitative and quantitative methods involving questionnaire, interview and observation supported by secondary and primary literature were used to gather information that would provide answers to the raised key questions. The results show that spiritual ritual practices would not influence the outcome of soccer competitions. Secondly, the spiritual ritual divergence among players and coaches would not influence outcomes of soccer competitions. Thirdly, the results showed that the use of spiritual rituals among players was purely for personal reasons, while the coaches used spiritual rituals as psychological intervention strategy to prepare the team before a given competitive. The overall results show that coaches and players agreed that spiritual rituals interventions are used for psychological interventions more than spiritual interventions. The implications of these findings to the players and coaches are discussed linked with future research focus.
23
Louw-Kritzinger, Ellie Maria. "Eskatologiese/apokaliptiese oorlog tussen goed en kwaad in die Zoroastrisme, die Judaismse (Qumran) en 'n vroeg-Christelike geskrif (Die apokalips)". Thesis, Stellenbosch : University of Stellenbosch, 2008. http://hdl.handle.net/10019.1/1474.
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Thesis (DPhil (Ancient Studies))--University of Stellenbosch, 2008.Since time immemorial and throughout the centuries up to the present, the struggle between Good and Evil has played a cardinal role in the “cultural web” of mankind. In the various religions, this dimension of life is linked to the theological issue of human suffering and need in the light of Divine Omnipotence and Grace. Some of the earliest prophets/compilers/authors expressed their own perspectives on this ongoing conflict and burning question. This comparative research stems from a statement by the well-known Iranologist, Mary Boyce. She described the origin of the Christian faith as a new religion that developed out of Judaism, enriched by contact with the old Persian religion, Zoroastrianism. Other researchers also described various aspects of the dualism, eschatology, angelology and demonology, as well as the cosmogony and purity laws, as “obvious” similarities. However, researchers have not yet reached consensus on the possible influence exercised by Zoroastrianism on Judaism and the early Christian writings. The aim of the study is to make a contribution to the ongoing debate from another perspective. Writings from the religions are juxtaposed in full, and analysed and compared according to the war theme and components arising from the writings themselves. A holistic approach offers a more structured starting -point for further research rather to opposing aspects randomly from a large variety of texts. The holistic approach draws attention to similarities as well as differences. Keywords out of each analysis of a component have been placed in a framework to present the summarising comparison more compactly. Historical and literary contexts play an important role in a comparative study. The writings of the three religions originated in four major eras: the Bronze Age/the Sasanian Period, the Hellenistic Era and the Roman Era. The characteristic dualism of Zoroastrianism is limited to the eschatological/apocalyptic war as it is found in the Gathas of Zarathustra. References are also made to the “later” apocalyptic writing, the Bahman Yasht. The most relevant writing in the Judaism (Qumran) is the War Scroll. Richard Bauckham has described Revelations as the “Christian War Scroll”. The analysis of the various aspects shows that core principles in the religions underlie the war themes. Some of the proper names contain defining elements in the determination of dualism and monotheism. Planning and weapons are main components in the strategy of the war - the “revelation” of the modus operandi. The eschatology is caught up in the ultimate end of the war. In the final chapter, the main corresponding elements are placed on a “scale” and “weighed”. Although no further “lexical links” – the weight-bearing criteria of García Martínez – have been found in this study, the amount of corresponding aspects in merely one text per religion is significant. Differences and unique imagery/symbolism put each writing in its own time-slot and framework.
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Clark, Ernest P. "Enslaved under the elements of the cosmos". Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/13123.
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When Paul writes ‘we too were enslaved under the elements of the world', he means that the elements that compose the cosmos also compose and compromise the flesh and enslave human persons through their bodies (Gal 4.3). This thesis demonstrates that early Jews used the phrase στοιχεῖα τοῦ κόσμου to refer to the material elements – earth, water, air, and fire – and not to elemental spirits or elementary principles. Greek medical tradition understood the material elements to mediate the stimuli (παθήματα) and desires of the body which enslave the soul, and it prescribed a variety of regimens (including νόμος) as παιδαγωγοί to guide a person to wholeness. In his philosophy according to the cosmic elements, Philo promotes the law of Moses – including circumcision and the calendar – as the effective way to be ‘redeemed from slavery' to the flesh, to attain righteousness, and to live in harmony with the cosmos. Paul's epistle to the Galatians opposes this sort of ‘redemptive nomism'. Paul accepts that weak στοιχεῖα compose the weak σάρξ and that they mediate sinful stimuli and desires that lead to the actions of the flesh. However, he denies that the law can make people alive or righteous. Instead, Paul prescribes crucifixion with Christ and new life with the Spirit as the final cure for sin's infection of the flesh made of weak στοιχεῖα. Through faith, Christ will be formed in believers as the Spirit guides them away from the desires of the flesh and produces his fruit in their lives.
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Cohen, Daniel. "Le jour de repos, depuis les origines jusqu'au Concile de Nicée". Doctoral thesis, Universite Libre de Bruxelles, 2010. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210164.
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Est-ce-que le sabbat est d'origine hébraïque ?Quand est né le dimanche ?Est-ce que Paul est l'inventeur du christianisme ?Comment expliquer la position des chrétiens sabbataires aujourd'hui ?Is the sabbath from hebrew origin ?When the Sunday is "born" ?Was Paul the inventor of christianism ?How to explain the position of the sabbatarien christians ?Doctorat en Philosophie
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Fachhai, Laiu. "The promise of land in the Old Testament : a theological-ethical study of its nature, conditions, and purpose". Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52558.
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Thesis (MTh)--Stellenbosch University, 2001ENGLISH ABSTRACT: This research is a study of the promise of land in the Old Testament. Special emphasis is given to what theological-ethical implications the nature, conditions, and purpose of the promise of land entail - what it meant to the Israelites and what it means to us today. The scope of this thesis is the Old Testament in its final form (here the 39 books of the Protestant Bible). However, the study is mainly based on the narratives and prophetic literature, as the promise of land is mostly found in these texts. A careful study of the natures of the four land covenant texts of Genesis 15 and 17 (Abrahamic covenant), Exodus 19-24 (Sinaitic covenant; cf. Dt 5:6-18; 12-16),2 Samuel 7:5-29 (Davidic covenant), and Jeremiah 31:31-34 (new covenant) will show that Yahweh's promise (gift) of land to Abraham and his descendants (the Israelites) in the Old Testament is conditional. Possession and continual possession of the promised land will depend on the Israelites' observance of the stipulations of the land covenants. In order to possess and continually possess the land, the Israelites must worship Yahweh exclusively, live a holy life, pursue righteous and justice, share the land equally among themselves, and care for the land according to the will of the giver. Failure to observe these stipulations will result in losing the land (exile). Israel failed and was exiled. But that was not the end. The promise of land is also the promise of restoration (to the land) if the Israelites return to the Lord. Return, they did, and were restored to the promised land. All these conditions apply (some of them analogously orland metaphorically) to us today as we live on this planet earth, God's creation-gift. The purpose of the promise of land is for blessing - both material blessing of wellbeing and spiritual blessing of knowing and worshipping Yahweh God. This blessing is for both the Israelites and the whole world. By promising a land to the Israelites, God wants to use the promised land and its people as a standard measure for other lands and nations. In this way, the promise of land is not so much a privilege as it is a responsibility. On the one hand, the promise of land gives the Israelites, for that matter, other peoples as well, a spatial-ethnical identity, which entails the need to respect every people's ethnic identity and their "God-given" land. On the other, the promised land is not exclusively for the Israelites, it is a place where other peoples (aliens) may also live (Eze 47:21- 23). This inevitably challenges us to strive towards a peaceful coexistence and sharing of resources including land regardless of color, creed, and language. The promised land, for that matter, the whole earth, is God's collective gift to the whole humanity. Therefore every human has a right to the land. The earth, God's creation-gift, if shared and managed according to the will of the giver, is enough to provide a home to everyone and meet his or her needs.
AFRIKAANSE OPSOMMING: Hierdie navorsing bestudeer die landbelofte in die Ou Testament. Spesiale klem word gele op die teologies-etiese implikasies ten opsigte van die aard, voorwaardes en doel van die belofte - en die betekenenis daarvan vir die Israeliete en vir ons vandag. Die bestek van hierdie tesis is die finale vorm van die Ou Testament (hier die 39 boeke van die Protestantse Bybel), maar die fokus val op die verhalende en profetiese literatuur, waarin die landsbelofte meeste aangetref word. Noukeurige analise van die aard van die vier land-verbond tekste van Genesis 15 en 17 (Abraham-verbond), Eksodus 19-24 (Sinai-verbond; vgl. Deut 5:6-18; 12-16),2 Samuel 7:5-29 (Dawid-verbond), en Jeremia 31 :31-34 (nuwe verbond) toon dat Jahwe se belofte (gawe) van land aan Abraham en sy nakomelinge (die Israeliete) in die Ou Testament voorwaardelik is. Die huidige en toekomstige besit van die beloofde land vereis dat die Israeliete die voorskrifte van die landverbond nakom. Om die land te kan eien en die eienaarskap daarvan voort te sit, moet die Israeliete Jahwe uitsluitlik aanbid, 'n gewyde lewe voer, reg en geregtigheid nastreef, die land eweredig met mekaar dee! en omsien daama ooreenkomstig die wil van die gewer. Om te faal in die nakom van hierdie opdragte sal veroorsaak dat die land weerhou word (eksiel). Israel het misluk, en is in ballingskap gevoer. Dit was egter nie die finale woord nie. Die belofte van land impliseer ook die belofte van herstel (restorasie van die land) indien die Israeliete hulle tot die Here sou terugkeer. Dit het hulle gedoen, en die beloofde land is aan hulle terugbesorg. Hierdie voorskrifte geld ook vandag vir ons (sommige weI analogies en/of metafories) waar ons die planeet aarde, God se skeppingsgawe, bewoon. Die doel van die landsbelofte is seen, beide as materiele welvaart en geestelike seen in die ken en aanbied van Jahwe God. Hierdie seen geld vir die Israeliete soos ook vir die ganse wereld. Deur land te beloof aan die Israeliete, bepaal God dat dit gebruik moet kan word vir alle inwoners as 'n standaardmaatstaf ook vir ander lande en nasies. Op die manier is die beloofde land nie slegs 'n voorreg nie maar ook 'n verantwoordelikheid. Enersyds bied die beloofde land aan die Israeliete, soos ook vir ander mense, 'n ruimtelike etniese identiteit, wat meebring dat alle etniese identiteite en hulle "Godgegewe" grond respek verdien. Andersyds geld die landsbelofte nie uitsluitlik vir die Israeliete nie, dit is 'n ruimte waar ook ander mense (vreemdelinge) mag woon (Eze 47:21-23). Dit stel onvermydelik aan ons 'n uitdaging tot vreedsame naasbestaan en verdeling van hulpbronne insluitend grond, benewens verskille in kleur, godsdiens en taal. Die beloofde land, trouens die hele aarde, is God se kollektiewe gawe aan die hele mensdom. Daarom is elke persoon geregtig op land. Die aarde, God se skeppings gawe, is toereikend om vir elkeen 'n tuiste te verskaf en aan sy of haar behoeftes te voldoen, mits dit gedeel en bestuur word volgens die wil van die gewer.
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Aljaid, Bandar. "Health communication and Islam : a critique of Saudi Arabia's efforts to prevent substance abuse". Thesis, University of Stirling, 2015. http://hdl.handle.net/1893/22734.
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Health communication has gained worldwide recognition as one of the most effective methods for tackling global health challenges; a conclusion that is supported by a range of studies showing generally positive results. Literature in the field has tended to focus on one of two perspectives: either individual behaviour change or a cultural/critical approach. This dissertation, which falls into the latter category, extends previous work on health communication and culture into a new context, namely Saudi Arabia. The thesis is motivated by two main research questions. First, how has culture influenced health communication in Saudi Arabia specifically in initiatives against illicit drug use and alcohol abuse? Second, how has this communication developed? At the heart of this study is the role of Saudi culture in health communication in an increasingly interdependent and connected world. The dissertation makes use of mixed qualitative data collection methods. Principally, it utilised semi-structured interviews with key officials and focus groups with young Saudis and health promoters in Saudi Arabia as well as attendance at and observation of health-communication events and permanent exhibitions as a subordinate method. The study reveals promising findings supporting the growing scholarly interest in the cultural dimension of health communication. It concludes that the key influence of the Saudi culture on health communication against substance abuse is Islamic beliefs about health, in particular those about substance abuse. These beliefs created a rejection of illicit drug abuse in Saudi society, thereby shaping a supportive environment for promotion activities against risky health behaviour. In addition, Islamic influence inspired the related regulations and laws in the kingdom. Islamic and local influences exert a powerful influence on the practical side of health communication in Saudi Arabia, including the content of messages, the appeal used to attract the specific audience, and the communication channels used to promote the campaigns. The study engages with four concepts constituting the Islamic model of health and illicit drug abuse: prohibition (haram), promotion (Da’wah), repentance and inclusiveness (Tawbah), and treatment and rehabilitation (Elaj). The study also examines controversial issues about health communication in the country, such as the predominance of top-down communication, the absence of participatory communication and cultural diversity. In short, a lack of innovation and creativity in delivering health communication messages. The study illustrates the major role the Saudi government has played in communicating health and substance abuse since the 1980s, when officials realised the need to modernise the means of communicating health and drug issues from mosque-based only to include modern methods such as televised campaigns, school-based programmes and hospital-based health education. Since then, government-led health communication initiatives have been well established in the kingdom. The dissertation is able to demonstrate a critical understanding of the reality of health communication against substance abuse in Saudi Arabia and make a range of recommendations to improve the efficacy of current policies and suggest new avenues for future research.
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Elkins, Mark. "Religious directives of health, sickness and death : Church teachings on how to be well, how to be ill, and how to die in early modern England". Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16396.
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In broad terms, this thesis is a study of what Protestant theologians in early modern England taught regarding the interdependence between physical health and spirituality. More precisely, it examines the specific and complex doctrines taught regarding health-related issues in the sixteenth and seventeenth centuries, and evaluates the consistency of these messages over time. A component of the controversial Protestant-science hypothesis introduced in the early twentieth century is that advancements in science were driven by the Protestant ethic of needing to control nature and every aspect therein. This thesis challenges this notion. Within the context of health, sickness and death, the doctrine of providence evident in Protestant soteriology emphasised complete submission to God's sovereign will. Rather, this overriding doctrine negated the need to assume any control. Moreover, this thesis affirms that the directives theologians delivered governing physical health remained consistent across this span, despite radical changes taking place in medicine during the same period. This consistency shows the stability and strength of this message. Each chapter offers a comprehensive analysis on what Protestant theologians taught regarding the health of the body as well as the soul. The inclusion of more than one hundred seventy sermons and religious treatises by as many as one hundred twenty different authors spanning more than two hundred years laid a fertile groundwork for this study. The result of this work provides an extensive survey of theological teachings from these religious writers over a large span of time.
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Hanson, Bernard. "Le malaise du médecin dans la relation médecin-malade postmoderne". Doctoral thesis, Universite Libre de Bruxelles, 2005. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210989.
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En partant d’une description des nombreux changements de la pratique médicale depuis quelques décennies, la thèse étudie divers aspects constitutifs du malaise du médecin. L’accroissement de la puissance médicale qu’a permis la technoscience est analysée et remise dans un contexte plus large où les technologies de l’information ont une grande place. L’augmentation considérable des connaissances pose un problème de maîtrise de la science médicale. La multiplicité des observations fait qu’il y a discordance de certaines d’entre elles avec les théories médicales largement acceptées. De cette manière, le gain d’efficacité est associé à une perte de la cohérence du discours médical. Le rôle du médecin disparaît derrière la technique, qui semble pouvoir, seule, rendre tous les progrès accessibles. Le médecin devient alors un simple distributeur de services et, à ce titre, développe parfois des offres de pratiques sans fondement, voire dangereuses.Le pouvoir du médecin est évoqué, et se ramène in fine à la fourniture d’un diagnostic et d’une explication de sa maladie au patient. Le rôle des explications particulières que donne le médecin au malade est exploré à la lumière d’une conception narrative et évolutive de la vie humaine. Le rôle du médecin apparaît alors comme d’aider le patient à réécrire a posteriori le fil d’une histoire qui apparaît initialement comme interrompue par la maladie.
Le rôle social de maintien de l’ordre de la pratique médicale est alors évoqué. Ensuite, par une approche descriptive du phénomène religieux, on montre que la médecine du XXIe siècle a les caractéristiques d’un tel phénomène. Entités extrahumaines, mythes, rites, tabous, prétention à bâtir une morale, accompagnement de la vie et de la mort, miracles, promesse de salut, temples, officiants sont identifiés dans la médecine « classique » contemporaine. Seule la fonction de divination de l’avenir d’un homme précis est devenue brumeuse, la technoscience permettant régulièrement du « tout ou rien » là où auparavant un pronostic précis (et souvent défavorable) pouvait être affirmé.
L’hypothèse que la médecine est devenue une religion du XXIe siècle est confrontée à des textes de S. Freud, M. Gauchet et P. Boyer. Non seulement ces textes n’invalident pas l’hypothèse, mais la renforcent même. Il apparaît que le fonctionnement de l’esprit humain favorise l’éclosion de religions et donc la prise de voile de la médecine. La dynamique générale de la démocratisation de la société montre que la médecine est une forme de religion non seulement compatible avec une société démocratique, mais est peut-être une des formes accomplies de celle-ci, où chaque individu écrit lui-même sa propre histoire.
Le danger qu’il y a, pour le patient comme pour le médecin, si ce dernier accepte de jouer un rôle de prêtre, est ensuite développé. Enfin, la remise dans le cadre plus général de l’existence humaine, l’évocation de la dimension de révolte de la médecine, de son essentielle incomplétude, l’acceptation d’une cohérence imparfaite permettent au médecin de retrouver des sources de joie afin de, peut-être, ne tomber ni dans un désinvestissement blasé, ni dans un cynisme blessant.
From a description of the many changes medical practice has undergone for a few decades, the work goes on to study many sides of the modern doctor’s malaise. The gain of power made possible by technoscience is put on a larger stage where information technologies play a major role. The abundance of knowledge makes health literacy more difficult. the great number of observations makes discrepancies with general theories more frequent. The gain in power is associated with a loss of coherence of the medical speech. The doctor’s role vanishes behind technology that seems to be the only access to all medical progresses. Doctors becomes mere service providers and go on to offer unvalidated or even harmful services on the market.
Modern medical power resumes into the explanations and diagnosis given to the patient. The role of medical explanations is explored through an evolutive and narrative vision of human life. The duty of the doctors then appears to allow a new narration of the self that bridges the gap disease introduced into the patient’s life.
The role of medicine in maintaining social order is mentioned. Through a sociological approach of the religious phenomenon, one can see that XXIst century medicine is such a phenomenon. Medicine knows of extrahuman entities, myths, rites, taboos, miracles, temples; priests are present in modern mainstream medicine. Some want to derive objective moral values from medicine, and it brings companionship to man from birth to death. The only departure from old religions was the weakened ability to predict the future of an individual patient: for some diseases for which survival was known to be very poor, the possibilities are now long-term survival with cure, or early death from the treatment.
The hypothesis that medicine is a religion is confronted to texts from Freud S. Gauchet M. and Boyer P. Not only do they not invalidate the hypothesis, but they bring enrichment to it. Brain/mind dynamics is such that the appearance of religions is frequent, and makes the transformation of medicine into a religion easier. Society’s democratisation confronted to religion’s history shows that medicine is the most compatible form of religion within a truly democratic society, where each individual writes his own story.
To become a priest brings some dangers for the patient, but also for the doctor. These dangers are discussed. This discussion is put into the larger context of human life. The revolt dimension of medicine is discussed, as is its never-ending task. Their acceptance, as that of a lack of total logical coherence can open the possibility for the doctor to enjoy his work, without being neither unfeeling nor cynical.
Doctorat en philosophie et lettres, Orientation bioéthique
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Sial, Vanessa Viviane de Castro. "Das igrejas ao cemiterio : politicas publicas sobre a morte no Recife do Seculo XIX". [s.n.], 2005. http://repositorio.unicamp.br/jspui/handle/REPOSIP/330300.
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Orientador: Sidney ChalhoubDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-04T02:09:56Z (GMT). No. of bitstreams: 1 Sial_VanessaVivianeDeCastro_M.pdf: 24681420 bytes, checksum: 3b203dcdd5968b58423026a2a3ba5eab (MD5) Previous issue date: 2005
Resumo: Esta dissertação analisa, a partir do projeto de construção do Cemitério Público Bom Jesus da Redenção no Recife do século XIX, como se deram as transformações dos costumes fúnebres, mediante a imposição de normas sanitárias relacionadas às práticas funerárias tradicionais, que eram entendidas pelos médicos higienistas como um dos fatores de propagação das epidemias. Neste sentido, os cemitérios extramuros desencadearam novas práticas culturais e adaptações nas atitudes diante da morte. Os médicos higienistas, que influenciaram decisivamente na elaboração e aprovação destas normas sanitárias pelo poder público, acreditavam que os corpos cadavéricos eram possíveis focos de emanações miasmáticas, sendo agentes de grande poder de infecção do ar, causadores de toda sorte de epidemias na cidade. A proibição dos sepultamentos nas igrejas gerou múltiplos pontos de discussão e conflitos na sociedade recifense do século XIX, assim como ocorreu em várias outras cidades brasileiras: dentro do poder público, na elaboração de leis e regulamentos para as novas práticas fúnebres, como também na população, que viu suas crenças mais íntimas ameaçadas, sobretudo entre membros de irmandades religiosas e os emergentes comerciantes dos novos serviços mortuários. Ademais, o estudo das transformações dos costumes fúnebres foi fundamental para a compreensão do conflito entre a Igreja e o Estado na segunda metade do século XIX, sobretudo pela negação da Igreja em conceber o direito dos não-católicos a serem sepultados nos cemitérios públicos, interpretados como elementos decisivos no processo de secularização da morte no Brasil oitocentista
Abstract: From the study of the construction project of the Public Cemetery Bom Jesus da Redenção, in the XIXth century Recife, this work analyses how the traditional funerary customs were modified after the imposed new sanitary norms. In this sense, the outdoor cemeteries triggered new cultural practices and new adapted attitudes related to death. The hygienist physicians, decisively influencing the elaboration and approval of these norms by the public authorities, believed that the dead bodies were possible focuses of miasmatic emanations, becoming powerful infectious agents of the air, and sources of all possible epidemies in the city. The prohibition of burials inside churches originated many arguments and conflicts in the Recife's society of the XIX century, as also happened in other Brazilian cities: into the public authority, in the elaboration of laws and regulations regarding the new burial practices, as well as in the population, that perceived as menaced its most intimate burial practices, mostly between those belonging to religious fraternities and emerging dealers of the new funereal services. Besides, the study of the transformations of the funereal customs was fundamental to the understanding of the conflict between Church and State in the second half of the XIX century, mostly because of the Church refusal in accept the right of the non-catholic to be buried in the public cemeteries, viewed as decisive elements for the secularization of the death in the eighteenth century Brazil
Mestrado
Historia Social
Mestre em História
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Kekana, Madimetja Joel. "A comparison between the Pauline and synoptic perspectives on marriage and divorce". Thesis, 2012. http://hdl.handle.net/10210/6688.
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M.A.Marriage is neither a Jewish nor a Christian invention. Both religions have one thing in common: their origin is traced back to the God of the Bible, who is also the Creator of the universe. While Christianity does not hesitate to trace its origins to Judaism, Judaism perceives it as a perversion of its heritage. Christian ethics have a rich Jewish background. Actually, the very founders of Christianity were Jewish. Jesus and Paul were, first and foremost, Jews. The former was neither a Christian nor did he intend to start a new religion apart from the Jewish faith. He only perceived himself as a Jewish revivalist, and the long-awaited Messiah. The latter was a Jew who got converted to Christianity. The first four books of the New Testament are an attempt, by both eyewitnesses and their disciples, to present a record of the words and deeds of the historical Jesus. Paul interprets the God's plans of salvation as fulfilled in the Jesus of Nazareth. This research paper attempts to compare the teachings of both Paul and Jesus on marriage and divorce. Christian marriage is a marriage in which both partners are Christian believers. Jesus' teaching is generally addressed to a homogenous JeWish Christian community, with few excerptions in the Markan and Lukan versions. In view of Christian marriages, the Law of Christ seems to be binding upon both partners. A problem arose when the Gospel crossed the borders of Palestine into the Gentile lands. Paul became the instrument used by God to put the universality of the Gospel into practice. The issue of mixed marriages comes into place in the Pauline community. In such unions, the Law of Christ would be binding on only one partner, namely, the believer. The apostle finds himself now faced with a real life situation in which there is no direct command of the Lord. His churches looked up to him for answers. Like marriage, divorce is neither Christian nor non-Christian, although many scholars would have us think in terms of their being Christian or non-Christian. Between what is ethically right and wrong, is the twighlight zone of the acceptable or the unacceptable. For the Jew, divorce was custom. The Gentile world also had its own rules governing marriages, which were no better than those held by Jews. Jesus (the synoptics) quotes no code of law for or against the practice of divorce. He bases his argument on the natural order of things - that is, God's original plan at creation. Marriage may be perceived as a pre-fall divine institution, and divorce a post-fall divine concession. In speaking about marriage, Jesus speaks in terms of principles: marriage was meant to be a permanent bond. Man's sinfulness necessitated a compromise on the part of God: to allow for divorce. We propose that the synoptics speak about the ideal. The state of affairs which Jesus propagates is not practical, and cannot be fully realised in the present age of fallen man. Conversely, Paul deals with the practical - the realistic as opposed to the ideal. His teaching reflects the problems of applications in a rather heterogeneous context. The whole law of God reflects the relativised will of God. In Christianity, Jesus seems to be the first person to relativise the very Law of God. In order for us to fully comprehend the perfect will of God, we need to look beyond the code of law, to that state of absolute perfection. The state which man cannot attain in this present life, where sin and the devil are still at large. This seems to have been the approach applied by Jesus in answering questions on marriage and divorce. In the whole record of Jesus' ministry, nowhere was a called to resolve a real marital problem. We thus propose that What Jesus he gives is only a theoretical framework which requires further analysis before it can be applied to real life situations. We also propose both Jewish and Gentile ethical principles need to be readjusted and reinterpreted before they can be adopted into Christianity. The socio-historical context of both the writer and readers will play an important role in our quest for the link between the Pauline and synoptic perspectives on marriage and divorce. The gulf between the ideal and the real seems to be as wide as one between justice and mercy. The following questions raise some of the major concerns in this research: Are there any links between Paul and Jesus (synoptics) on marriage and divorce? If Jesus speaks about the ideal in his absolutist attitude, is there any link between the ideal and the real; between principle and practice?
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"Biblical understanding of lament and the Jewish suffering in the holocaust". Chinese University of Hong Kong, 1988. http://library.cuhk.edu.hk/record=b5885920.
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Lysander, Nesamoni. "Natural Healing In Biblical Perspective: It's Contribution to Health Care". Thesis, 1989. http://hdl.handle.net/10756/290720.
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Lewis, Desireè Fronya. "The Arab-Israeli conflict : a religious investigation". Diss., 1992. http://hdl.handle.net/10500/17210.
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The Arab-Israeli conflict is examined from its religious aspect, presenting people's
experience of religion without passing judgement. Selected concepts are compared and
contrasted and interpreted hermeneutically. The roots of the antagonism are traced back
historically, showing that it comprises more than a claim to the same geographical
territory. Each religion's notion of statehood is described. Internally Jewish-Zionist
friction over the ceding of territory arises through divergent interpretations of the same
texts; Islam, Nationalism and religious rivalry, being at variance, have engendered Arab
tensions. Their respective doctrines on war and peace suggest, broadly speaking, a
Jewish-Zionist leaning to shalom, and Islam-Arab Nationalism to jihad (struggle). While
the religious perspective does leave an opening for a solution to the conflict, pragmatism
may lead to compromise. Finally the suggestion is made that the religious dimension is
necessary for a holistic understanding of political issuesReligious Studies and Arabic
M.A. (Religious Studies)
35
Mahla, Daniel. "Orthodoxy in the Age of Nationalism: Agudat Yisrael and the Religious Zionist Movement in Germany, Poland and Palestine 1912-1952". Thesis, 2014. https://doi.org/10.7916/D8Q81BCR.
Texto completo da fonteResumo:
While it is widely recognized that Zionism was inspired and shaped by modern European nationalism, Orthodox responses to Zionism (whether nationalist or anti-nationalist) are typically viewed as internal Jewish affairs. This dissertation argues that these responses, like Zionism itself, must be understood in their Eastern and Central European contexts. When appropriately contextualized, the anti-Zionist Agudat Yisrael and the Zionist Mizrahi movement take on a different meaning than that assigned them in the conventional narrative. In particular, these movements were not the natural and inevitable results of preexisting ideological differences but, rather, were a product of power struggles that, themselves, shaped and consolidated differing ideological positions.
36
Hunsraj, Simla. "The Hindu Prana in oral tradition with reference to the Aramaic Rouhah". Thesis, 1998. http://hdl.handle.net/10413/6805.
Texto completo da fonteResumo:
The object of this dissertation is to illustrate the significance of Prana (life breath):-
-As it obtains in the oral tradition
-With reference to the Aramaic Rouhah
-In Pranayama (breath control)
-In Surya Namaskar (Obeisance to the sun)
The role of Prana in man was recognised and venerated since time immemorial. In the
introduction, Prana is perceived as a global, anthropological phenomenon.
Chapter one provides a theoretical framework linking Pranato Oral Tradition by focusing
on Marcel Jousse and his teachings; the Orality Perspective and the Orality - Literacy
interface. Since the earliest record of the terms; yoga, Prana and Pranayama appear in
the Vedas, the significance of the Vedas, especially as they exemplify oral expression, is
mentioned.
Chapter two focuses on: firstly, Prana within the context of yoga and secondly, Prana
and its relation to the Aramaic Rouhah. The congruency of thought on the breath
suffices to entrench Prana as a global entity.
In chapter three, the enhancement of the quality and quantity of Prana via Pranayama
(control of the breath) is discussed. Pranayama sets out with the purpose of achieving
complete harmonisation of the body-mind axis, and thereby proceeding to the
divinisatlon of energy.
A cohesive whole is established by three essential and integrated elements; the breath
(Prana), the physical gesture (asana) and the spoken gesture (mantra) in Surya
Namaskar. Oral features in these elements are analysed in chapter four.
The conclusion serves to emphasize that the wealth of oral tradition is amply evident in
the concepts of Prana, Rouhah and Prananayama.Thesis (M.A.)-University of Natal, Durban, 1998.
37
Rock-Singer, Cara. "Prophetesses of the Body: American Jewish Women and the Politics of Embodied Knowledge". Thesis, 2018. https://doi.org/10.7916/D87M1MDM.
Texto completo da fonteResumo:
What Stephen Shapin and Simon Schaffer’s Leviathan and the Air Pump demonstrates to be the case in early modern scientific culture is no less true of the experimental ethic of Jewish feminists today: epistemology and politics are inseparably linked and are projected onto the material of everyday life. In this study of transnational Jewish theopolitics and biopolitics, I show how women enlist their reproductive bodies to develop new forms of spiritual leadership, medical expertise, and religious knowledge and authority as they work to reshape American Judaism. I situate Jewish feminist claims to authenticity and authority within the entangled networks of bio-capital, nationalisms, the logics of classical liberalism and religious subjectivity, and scientific and Rabbinic moral economies. By contextualizing Jewish feminisms in technoscience’s politicization of the sexual body and Christianity’s elevation of the spirit over material, I elucidate how sexual, religious, and epistemic hierarchies structure formations of American religion. This dissertation contributes to growing literatures on religion and science; gender, secularism, and spirituality; transnational American studies; and feminist approaches to medicine and the body. While previous studies on religion and science have highlighted the inseparability of the categories in Euro-American Protestant history or showcased the participation of Jewish men in the development of modern science, this project draws on the “lived religion” methodology to move beyond the activities of elites in institutional spaces. In doing so, it shows how knowledge production happens in intimate, holy places and is structured by sacred and bodily cycles. By stretching the temporal and spatial boundaries of the study of American Judaism, this dissertation reveals how interconnected feminist projects are remaking Judaism as an American religion.
38
Emmamally, Waheeda. "An exploratory study of the lived experiences of critical care nurses with Muslim traditional illness practices". Thesis, 2003. http://hdl.handle.net/10413/3714.
Texto completo da fonteResumo:
Aim: The aim of the study was to explore the lived experiences of critical care nurses with Muslim traditional practices. Methodology: A phenomenological approach was used in the study to gain the critical care nurses' perspectives of Muslim traditional illness practices. The realised sample was six participants, from intensive care units within one provincial and one private hospital. The researcher applied the principle of theoretical saturation, which was achieved at the verifying interviews of the participants. Two semi- structured interviews were conducted with each participant an initial and a verifying interview, each of which lasted 20 - 30 minutes. All interviews were recorded and transcribed. Manual data analysis was used to identify categories and themes. Findings: The participants were open-minded to the Muslim clients' belief system on healing and agreed that the clients' cultural beliefs took precedence over their own beliefs. The participants believed that Muslims relied on traditional illness practices as these provided them with hope and faith in times of despair as well as provided them with emotional and spiritual contentment. A number of methods were used by the participants to acquire knowledge about Muslim traditional illness practices. There was great support for the delivery of culturally sensitive care amongst the critical care nurses. Recommendations were suggested for nursing education, nursing practice and further research to facilitate the creation of a culturally sensitive climate in health care delivery.Thesis (M.N.)-University of Natal, Durban, 2003.
39
Tager, Nora. "Motherhood, marriage and career : some liberal feminist and some ultra orthodox Jewish views". Thesis, 1991. http://hdl.handle.net/10413/6255.
Texto completo da fonteResumo:
A comparison is made between the manner in which motherhood is
perceived from a liberal feminist point of view within the
patriarchal framework of modern western society, and the way in
which it is viewed in ultra-orthodox Judaism among middle-class
women. In considering some aspects of motherhood and marriage, a
comparison is made between the ethics of liberal feminism, rooted
as they are in liberal ideology, and the ethics of ultra-Orthodox
Judaism. The problem of the exploitation of women during child-rearing
and child-bearing years, as a result of financial
dependence on an individual man, and the lack of legislation and
protection for women in the private sphere regarding physical and
mental abuse in marriage, is considered and compared with that of
ultra-Orthodox Judaism where the private sphere is religiously
legislated.Thesis (M.A.) - University of Natal, Durban, 1991.
40
Hearn, Louisa Jacoba. "Evil and suffering in the light of creation, reconciliation renewal and consummation-multicultural : multi religious dimensions of the HIV/AIDS problem". Thesis, 2009. http://hdl.handle.net/10500/3124.
Texto completo da fonteResumo:
Evil and suffering are a constant reality of this world and major catastrophes and issues such as swine flu and bird flu gain enormous relief funding, media coverage and frantic government action, yet HIV/AIDS, a cause of immeasurable suffering after years of being in the public spotlight receded into the background. This study grapples with evil and suffering in the light of creation, reconciliation, renewal and consummation from the viewpoint of a diversity of cultures and religions, with a particular focus on HIV/AIDS. The cluster of sin, evil and suffering are reflected upon and this revolves around five angles: firstly, multicultural and multi-religious sense making God-human-world approaches; secondly, the mystery of the simultaneity of the close connection and radical otherness of: God, being human and the natural world; thirdly, the full Gospel of God’s grand acts of creation, reconciliation, renewal and consummation; fourthly, different approaches towards texts, theories, natural processes and human doings; and fifthly, the multidimensionality of God, human beings and the natural world.
In the thesis the origin of evil and suffering is discussed, which leads to a discussion of dualist views, amongst others, Zoroastrianism and its influence on modern monotheistic religions. Moreover, the response of the major faith groups towards evil and suffering are discussed and consensibly negotiated with the purpose of achieving better co-operation between faith groups in their tackling of HIV/AIDS. An attempt at establishing the outlines of a theology of HIV/AIDS is considered as well as the role, value and enhancement of faith counseling. Modern and postmodern views of evil and suffering are touched upon especially regarding the close proximity of God, humanity and the natural world to the sufferer. Despite significant differences in the various faith systems, sufficient commonality around respect for human beings is found to exist. Finally, in terms of consensible negotiation of portions of the various scriptures a way forward is envisaged that undergirds the notion of solidarity in support of HIV/AIDS sufferers in various faith systems.Systematic Theology and Theological Ethics
D.Th. (Systematic Theology)
41
Kathree, Shamima. "Alternative health therapies among Muslims in KwaZulu-Natal". Thesis, 2007. http://hdl.handle.net/10413/1563.
Texto completo da fonteResumo:
This study identifies the most popular alternative health therapies among Muslims who live in Kwa-Zulu Natal. It then examines the philosophies underlying these therapies with a view to establish whether there is conflict between these therapies and the fundamental teachings of Islam. Finally, it determines the responses of Muslim therapists and patients respectively to potential areas of conflict.Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2007.
42
Barrett, Jennifer Brooke 1978. "Doctors, clerics, healers, and neighbors : religious influences on maternal and child health in Uzbekistan". 2008. http://hdl.handle.net/2152/18301.
Texto completo da fonteResumo:
A growing body of literature links religion to a variety of beneficial health outcomes, but many aspects of the influence of religion on health attitudes and behaviors remain uninvestigated. Most existing work linking religion to health focuses on the United States and other Western contexts, and examinations of reproductive, maternal, and child health are notably absent from research seeking to clarify the relationships between religion and health. This dissertation explores the influences of religious beliefs and behaviors on reproductive, maternal, and child health in Uzbekistan, a theoretically and practically useful context for this study. In this project, I seek to enhance understandings of connections between religion and health by incorporating insights from demographic literature on religion and reproduction and from the body of work on the religion-health connection. In order to answer questions about overall associations between religion and reproductive, maternal, and child health as well as questions about the specific pathways through which religion comes to affect health, I draw on both quantitative and qualitative analyses. I conduct quantitative analysis using secondary survey data collected in 1996 and 2002 in order to address questions related to patterns in the observable relationships between religious affiliation and aspects of reproductive, maternal, and child health in Uzbekistan. To answer questions about mechanisms of religious influence, I turn to qualitative data (observation, focus groups, and in-depth interviews) collected over an 11 month period in two locations (urban and rural) in Uzbekistan. The findings indicate that religion constitutes an important influence on women’s and men’s decisions relating to multiple aspects of reproductive, maternal, and child health in the Uzbek context. The effects of religious beliefs and behaviors on these decisions have the potential to be both beneficial and detrimental to health outcomes, often operating through ideas about gender and familial roles, attitudes about health care utilization, and conceptions of health as a factor of overriding religious importance. The findings are relevant for assessing the utility of previously hypothesized mechanisms linking religion to health and reproduction and suggest several new directions for theorizing about these connections.text
43
Wickkiser, Bronwen Lara 1969. "The appeal of Asklepios and the politics of healing in the Greco-Roman world". 2003. http://hdl.handle.net/2152/12602.
Texto completo da fonte
44
Madondo, Mfazo Cliford. "An emerging form of the church? : community-based volunteers in HIV and AIDS work as a religious health asset". Thesis, 2009. http://hdl.handle.net/10413/465.
Texto completo da fonteResumo:
In South Africa faith plays an important role in community-based volunteering related to HIV and AIDS work. Many community-based volunteers make use of their faith to provide healthcare and social services related to HIV and AIDS. This research examines this faith or religious vibrancy and critic two things: (1) to what extent such volunteers can be understood as a Religious Health Asset, and (2) what criteria can be used to consider community-based volunteers as a new form of the church emerging in a time of HIV and AIDS. The research first examines the concept of voluntary work in South Africa, particularly in times of HIV and AIDS. Field research relies on community based volunteers linked to Sinomlando, a research centre at the University of KwaZulu- Natal through participant observation and open ended interview method. I examine faith or religious aspects in volunteers serving the communities. The research notes that in community-based volunteering, the use of prayers, religious choruses and/or quoting of the Bible is a visible faith practice. I learnt that prayers and choruses are spontaneous, and they are volunteers’ expression and release of emotions caused by socio-economic stressors. The use of the Bible is not a common practice among groups of volunteers as it is with praying and singing. Given this, the thesis argues that faith practices in community-based volunteering can be understood as a religious health asset. Using the ecclesiogenesis theory of Leonardo Boff, the thesis then analyses whether these groups signify a new form of the church is emerging. However, the finding is that they do not constitute a new form of the church, but rather a new form of missionary spirituality as the laity is taking on the responsibility of living out their faith in a new context and in the face of new challenges.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2009.
45
Guest, Steven Ward. "Deuteronomy 26:16-19 as the central focus of the covenantal framework of Deuteronomy". Diss., 2009. http://hdl.handle.net/10392/238.
Texto completo da fonteResumo:
This dissertation maintains that the covenant relationship formula (CRF) as expressed in Deuteronomy 26:16-19 ([Hebrew text extracted]) serves as a focal point which defines, unifies and bears the weight of the covenantal framework of the book of Deuteronomy. Chapter 1 reviews previous assertions that Deuteronomy is patterned after ancient Near Eastern treaties, highlights the conclusions of Rendtorff regarding the CRF, and identifies the translation difficulties in 26:16-19.
Chapter 2 critiques the proposals of von Rad, Kline, Kitchen, and Wenham who suggest that Deuteronomy follows the pattern of the ancient Near Eastern treaties. An alternate schema for the covenantal framework of Deuteronomy 1-30 is proffered. Finally, an excursus addressing the Mosaic authorship of Deuteronomy 27 is included.
Chapter 3 proposes that the Hiphil of [Hebrew text extracted] in verses 17 and 18 is functioning causatively and utilizes dual direct objects in the sentence construction. Grammatical and syntactical features of the text of 26:16-19 are observed. Theological concerns on the translational renderings of 26:17-19 are posed. A proposed conceptual model of the sequence of events that may underlie the text of Deuteronomy 26:17-19 is offered.
Chapter 4 considers the canonical context of Deuteronomy 26. A chart demonstrates the literary-structural unity of the three ceremonies of confession (26:1-11; 26:12-15; and 26:16-19). Further analysis, however, reveals that 26:16-19, while integrally connected to the other ceremonies, functions also on the macro level within the greater covenantal framework of Deuteronomy.
Chapter 5 examines each of the expressions of the CRF (4:20; 7:6; 14:2; 27:9; 28:9; and 29:12) as they occur in the covenantal framework of Deuteronomy. An analysis of the function of the CRF reveals that prior to its expression in the focal text (26:16-19) it is associated with the notion of exclusive loyalty to Yahweh and after the focal text it is associated with the expectation of obedience to Yahweh.
Chapter 6 summarizes the work of chapters 1 and 2 then applies the findings of chapters 3 through 5 to demonstrate that the CRF ([Hebrew text extracted]) as expressed in 26:16-19 with its concomitant covenantal obligations can bear the weight of and does indeed serve as the keystone of the covenantal framework of Deuteronomy. The covenantal exchange in 26:17-19 connects the emphasis on obedience in 26:17 to that of the covenant relationship formula in 27:9; 28:9; and 29:12 and connects the emphasis on exclusive loyalty in 26:18-19 to that of the covenant relationship formula in 4:20; 7:6; and 14:2.
46
"Dejian mind-body intervention for patients with depression: a randomized controlled trial". 2012. http://library.cuhk.edu.hk/record=b5549440.
Texto completo da fonteResumo:
背景: 近代不少西方的實證心理治療方法都開始採納東方源來已久的身心治療，來醫治常見的情緒病，例如：抑鬱症，效果最為顯著。這個發展趨勢正好回應現存醫療制度及資源的限制，或其他社會文化及個人所造成的障礙。本研究旨在檢視一種促進身心健康的中國禪宗身心治療方法 － 以「德建身心療法」對比於 「認知行為治療法」及「等候對照組」，在治療一羣抑鬱症患者的抑鬱情緒、腦功能的改善及其身体健康等的療效。研究方法: 在一個精神科門診部內，研究員召集了75 名成人的抑鬱症患者。他們都是有不同程度的抑鬱情緒或身體健康問題，同時有興趣參加為期十節的「德建身心療法」或「認知行為治療法」。 在對照基本資料後 (如年齡、學歷、抑鬱程度，初患或復發) ，他們被隨機分派到「德建身心療法」、「認知行為治療法」或「等候對照組」中。治療前及治療後，抑鬱症患者都會接受情緒、腦功能、健康狀況及腦電波的評估。
結果: 整體而言，相對於「等候對照組」，「德建身心療法」及「認知行為治療」更有效地減低患者的抑鬱症狀。此外，「德建身心療法」更帶來一些其他組別所末見的療效；包括有效地提昇患者的專注力、記憶、執行功能、腸道功能及睡眠質素。再者、研究亦發現「德建身心療法」的參加者，在有關正面情緒和專注力的兩個客觀量化腦電波(QEEG)指數上有顯著的攀升。意外地，在短短的十星期後「德建身心療法」參加者使用抗抑鬱药的份量亦有效地減少。
總結: 本研究的結果顯示中國的禪宗身心治療方法 －「德建身心療法」在治療抑鬱症患者的情緒捆纏、腦功能失衡、睡眠及腸道功能、提升正面情緒及專注力的量化腦電波指數都有明顯的功效。
BACKGROUND: There are growing interests and encouraging findings of adapting and developing Mind-Body Intervention into evidence-based group treatment for common mental disorders such as depression. The advancement is a partial response to the limitations on the availability and accessibility of the existing treatment in the current health care system for depression, and/or a partial response to the socio-cultural and personal reasons in different communities. The present study aimed to evaluate the effectiveness of a newly developed Chinese Chan-based treatment the Dejian Mind-Body Intervention (DMBI), as compared to the groups of Cognitive-behavioural Therapy (CBT) and Wait-list control, in alleviating depressive mood and improving physical health of adult depressive patients.
METHOD: Seventy-five patients with the diagnosis of Major Depressive Disorder were recruited in the current study. They were stratified for age, education, level of depression, course of illness before random assignment to receive either 10-session DMBI or CBT, or placed on a wait-list. Pre-post measurements included primary outcome measures on psychiatrists’ rating and self-evaluated mood scores (HRSD and BDI) and secondary outcome measures on performance in different neuropsychological assessment (Executive function, Attention, Memory). The three groups also compared among different sleep (SOL, TST, and WASO), gastrointestinal parameters as well as neurophysiological QEEG indices.
RESULTS: Both the DMBI and CBT groups demonstrated significant reduction in depressive psychopathology after intervention. However, the DMBI group but not the CBT or Wait-list control groups demonstrated significant improvement in attention, verbal memory, executive function, gastrointestinal health and overall sleep quality. Besides, Dejian Mind-Body Intervention brought about significant increase in objective QEEG measures of positive affect and attention that were not evidenced in the other two groups. Participants in the DMBI group also demonstrated significant reduction in the use of anti-depressant after the end of 10-week treatment.
CONCLUSIONS: Findings of the current study suggested that a Chinese Chan-based Dejian mind-body intervention has positive effects on improving the mood and health conditions of individuals with depression.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Wong, Yun Ping.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 79-109).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstract also in Chinese; some appendixes also in Chinese.
ABSTRACT --- p.iii
CHINESE ABSTRACT --- p.v
ACKNOWLEDGEMENTS --- p.vii
TABLE OF CONTENTS --- p.ix
LIST OF TABLES --- p.x
LIST OF FIGURES --- p.xii
LIST OF APPENDICES --- p.xiii
LIST OF FIGURES --- p.xii
Chapter CHAPTER I: --- INTRODUCTION --- p.1
PURPOSES OF THE PRESENT STUDY --- p.26
Chapter CHAPTER II: --- METHODS --- p.29
Chapter CHAPTER III: --- RESULTS --- p.47
Chapter CHAPTER IV: --- DISCUSSION --- p.68
GENERAL DISCUSSION --- p.70
CLINICAL IMPLICATIONS --- p.76
LIMITATION AND SUGGESTIONS FOR FUTURE DIRECTION --- p.77
REFERENCES --- p.79
TABLES --- p.110
FIGURES --- p.124
APPENDICES --- p.128
47
Titoce, Isaias Paulo. "Understanding Tsonga tradicional [i.e. traditional] medicine in the light of Jesus' healings". Thesis, 2002. http://hdl.handle.net/10413/3275.
Texto completo da fonteResumo:
Religion and culture always go together. From the very first day a new person is brought out into this world, s/he starts learning how to live with her or his people, and starts learning their beliefs and values. The person grows up with this knowledge, and it forms a part of his/her life. These beliefs and values are unquestionable from the perspective of that person. They are accepted as natural and normative. If s/he, for example, is brought up in a culture in which kneeling is a form of showing respect, s/he will internalise this, and will always kneel when the act of showing respect is required. For another person who is brought lip in a different culture where standing lip, for example, is regarded as the way of showing respect, kneeling or sitting before a respected individual or occasion can be regarded by a such person as an impoliteness. As we can see, cultural values are subjective, and they are appropriate for the people of a specific culture in which they were fashioned and accepted as normative. What often happens is that when two different cultures meet there is a collision between them, and what often happens is that the one which is supported by power smashes the other and imposes its normative rules on it. When Christianity came to Africa, it was full charged by European way of viewing the world, and in its worldview, anything which was not within the European cultural nornlative frame, was something to get rid of Consciously or unconsciously, Christianity was used as a powerful tool for the West's cultural domination over Africans. The Church demonised African culture, and regarded it as a prototype of anti-Christianity. To become Christians, Africans were required to forsake their life style and assimilate the Western style of living. Things such as drums, xylophones, which were part of African culture, were associated with the demons and thus banned from the lives of the "faithful" African Christians. The memorial ceremonies, which were held for our ancestors, were understood as being a form of idolatry, whereas the church's memory of the saints was regarded as something very Christian. And, if the African culture and practices were abominable for the Western Christian missionaries, its traditional health care system was seen as the ultimate manifestation of the evil. [t is with the desire of reclaiming the legitimacy of African traditional health care system for Africans that 1 set out to examine healing from a cross-cultural perspective, and above all healing in the Bible, and specially Jesus' healings in order to see what is abominable with African traditional medicine.Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.
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"Dejian mind-body intervention: effects on mood and physical health". Thesis, 2008. http://library.cuhk.edu.hk/record=b6074613.
Texto completo da fonteResumo:
Background. A sizable amount of individuals in the community are presented with various kinds of physical and mental health problems which are either undetected, untreated or inadequately treated, due to the limitations on the availability and accessibility of the services in the existing health care system, or to other social and personal reasons. The current study evaluated the effectiveness of a newly developed modality of health-enhancing treatment---the Mindfulness-based Dejian Mind-Body Intervention, as compared to that of a Group Psychoeducational Treatment, in alleviating depressive mood and improving physical health of adult individuals in the community.Conclusions. Findings of the current study suggest that compared with the Group Psychoeducational Treatment, Dejian Mind-Body Intervention might be more effective in enhancing the emotional and physical health of community individuals presented with moderate to severe depressive mood and/or problems with bowel functioning.
Method. Forty adult volunteers with various degree of depressive mood and physical problems who expressed interest in receiving either Dejian Mind-Body Intervention or Group Psychoeducational Treatment were recruited in the current study. They were matched for gender, age, education and level of depression, and were randomly assigned to either treatment group.
Results. Both the Dejian Mind-Body Intervention and Group Psychoeducation Treatment were effective in bringing about a significant reduction in depressive mood iv among treatment completers. However, differential effectiveness emerged among those presented with moderate to severe depressive mood, where Dejian Mind-Body Intervention resulted in significantly greater treatment-related reduction in depressive mood compared with the Group Psychoeducational Treatment. Besides, Dejian Mind-Body Intervention brought about significant increase in an objective QEEG measure of positive affect, and improvements in physical health (i.e., bowel functioning) that were not evidenced in the Group Psychoeducation Treatment.
Tsui, Jin Ching.
Adviser: Agnes S.Y. Chan.
Source: Dissertation Abstracts International, Volume: 70-06, Section: B, page: 3799.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2008.
Includes bibliographical references (leaves 62-68).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in English and Chinese.
School code: 1307.
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Morekwa, Othusitse. "The interchange, exchange and appropriation of traditional healing, modern medicine and Christian healing in Africa today". Diss., 2004. http://hdl.handle.net/10500/1896.
Texto completo da fonteResumo:
This research work is set out to investigate healing practised in Africa today. There are many ways of healing in African; others are classified as foreign because they came out of Africa especially from European influence while others are considered local or traditional. The research shall dig out the influence of what is known as foreign methods or approaches of healing in Africa today and what African healing can learn from other methods of healing practised today.
There shall be contemporary stories and facts about the situation of healing today and relevant statistics where necessary. The research also comes out with appropriate suggestions on how to combat contemporary illnesses of today. This includes what should be improved and how. This work covers the whole of Africa.Philosophy & Systematic Theology
M.Th. (Systematic Theology)
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Benjamins, Maureen Reindl. "Religion and preventive health care use in older adults". Thesis, 2004. http://hdl.handle.net/2152/1876.
Texto completo da fonte