Teses / dissertações sobre o tema "Views on ritual purity"
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Veja os 22 melhores trabalhos (teses / dissertações) para estudos sobre o assunto "Views on ritual purity".
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Snider, Gordon L. "Cleansing in Psalm 51 cultic or ethical? /". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
Texto completo da fonteWerrett, Ian C. "Ritual purity and the Dead Sea Scrolls /". Leiden : Brill, 2007. http://catalogue.bnf.fr/ark:/12148/cb411832419.
Texto completo da fonteTanguay, Jacques H. "The animal purity laws of Leviticus 11". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
Texto completo da fonteBerthold, Dana M. "A genealogy of purity /". view abstract or download file of text, 2005. http://wwwlib.umi.com/cr/uoregon/fullcit?p3181084.
Texto completo da fonteTypescript. Includes vita and abstract. Includes bibliographical references (leaves 157-166). Also available for download via the World Wide Web; free to University of Oregon users.
Cryder, Richard E. "A study of Christian baptism in light of its Jewish antecedents". Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
Texto completo da fonteYehnert, Glenna. "The Biblical use of "fire" as it relates to purification and judgment". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
Texto completo da fonteDepoix, D. J. "Purity : blessing or burden?" Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53024.
Texto completo da fonteENGLISH ABSTRACT: During the history of Israel the concept of "purity" had developed as a way in which God's people could honour his holiness and draw nearer to him, as a sanctified nation. By the time of Jesus, in Second Temple Judaism, the purity system had become restrictive. This had been influenced by political and social developments, including an increased desire to withdraw from Hellenistic and other factors which were seen as contaminating the integrity of Judaism. There were diverse perceptions regarding the achievement of the purity of Israel, including militaristic confrontation and expulsion of alien occupation forces, stricter adherence to the Law and, in some cases, total withdrawal from general society (such as at Qumran). It was, however, particularly the Pharisaic imposition of the supplementary oral tradition, supposed to clarify the written Law, which imposed hardship on those who, through illiteracy or inferior social status, were unable to meet all the minute provisions which would ensure ritual purity. The expansion of the Law of Moses by the commentary of the rabbis, which over time became the entrenched oral "tradition of the fathers", was originally intended to promote access to God by clarifying obscure points of the Law, in the pursuit of purity. However, this oral tradition had, in fact, become an instrument of alienation and separation of the ordinary people not only from the Pharisees, who considered themselves as the religious elite, but also from God. The common people, that is, a large section of the population, felt rejected and on the outside of both religious and social acceptance. On the material level they also suffered under a heavy tax burden, from both Temple and State, which aggravated their poverty. It was this situation which Jesus confronted in his mission to change the ideological climate and to reveal the Kingdom of God as being accessible to all who accepted the true Fatherhood of God, in penitence and humility. He denounced the hypocrisy which professed piety but which ignored the plight of those who were suffering. Hark 7 : 1-23 symbolizes the difference between the teaching and practice of Jesus and that of the Pharisees, and provides metaphorically a pattern of Christian engagement which is relevant in the South African situation today. The Christian challenge is to remove those barriers, both ideological and economic, which impede spiritual and material well-being within society. By active engagement, rather than by retreating to the purely ritualistic and individualistic practice of religion, the realization of the Kingdom of Heaven, as inaugurated by Jesus, will be advanced.
AFRIKAANSE OPSOMMING: Gedurende die geskiedenis van Israel het die konsep van reinheid ontwikkel as 'n wyse waarin die die volk van God Sy heiligheid kan eer en tot Hom kan nader, as 'n geheiligde volk. Teen die tyd van Jesus, tydens Tweede Tempel Judaïsme, het die reinheid sisteem beperkend geword. Dit is beïnvloed deur politieke en sosiale ontwikkelinge, insluitende 'n toenemende drang om te onttrek van Hellenistiese en ander faktore, wat beskou is as 'n besoedeling van die integriteit van Judaïsme. Daar was diverse persepsies aangaande die uitvoering van die reinheid van Israel, insluitende militaristiese konfrontasie en die uitwerping van vreemde besettingsmagte, strenger onderhouding van die Wet en in sekere gevalle, totale onttreking van die algemene samelewing (soos by Qumran). Tog was dit in besonder die Fariseërs se oplegging van bykomende mondelinge tradisie, veronderstelom die geskrewe Wet te verhelder, wat ontbering veroorsaak het vir die wat as gevolg van ongeletterdheid of minderwaardige sosiale status nie in staat was om aan elke haarfyn bepaling, wat rituele reinheid sou verseker, te voldoen nie. Die uitbreiding van die wet van Moses deur die kommentaar van die rabbies, wat met verloop van tyd die ingegrawe mondelinge "tradisie van die vaders" geword het, was oorsproklik bedoel om toegang tot God te verseker, deur die verheldering van onduidelike aspekte van die wet, in die nastreef van reinheid. Hierdie mondelinge tradisie het egter 'n instrument van vervreemding geword en skeiding gebring tussen gewone mense en die Fariseers, sowel as die wat hulleself beskou het as die religieuse elite. Dit het egter ook skeiding gebring tussen mense en God. Die gewone mense, dit is die meerderheid van die bevolking, het verwerp gevoel en aan die buitekring van beide religieuse en sosiale aanvaarding. Op materiële vlak het hulle ook gelyonder die juk van swaar belasting, van beide die Tempel en die Staat, wat hulle toestand van armoede vererger het. Dit was hierdie situasie wat Jesus gekonfronteer het in sy strewe om die ideologiese klimaat te verander en om die Koninkryk van God te openbaar as toeganklik vir almal wat die ware Vaderskap van God aanvaar, in berou en in nederigheid. Hy het die skynheiligheid verwerp wat aanspraak maak op vroomheid, maar die toestand van die lydendes ignoreer. Markus 7:1-23 simboliseer die verskil tussen die onderrig en die praktyk van Jesus en dié van die Fariseërs en voorsien metafories 'n patroon van Christelike verbintenis, wat relevant is binne die eietydse Suid-Afrikaanse konteks. Die uitdaging aan die Christendom is om die skeidslyne te verwyder, beide ideologies en ekonomies, wat geestelike en materieële welsyn binne die gemeenskap belemmer. Deur aktiewe betrokkenheid, eerder as om bloot te onttrek tot die suiwer ritualistiese en individualistiese beoefening van religie, sal die realisering van die Koninkryk van die Hemel soos ingehuldig deur Jesus, bevorder word.
Whitekettle, Richard W. "Studies in Levitical reproductive impurity". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
Texto completo da fontePhillips, Holly Adams. "To Cover Our Daughters: A Modern Chastity Ritual in Evangelical America". Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/rs_theses/28.
Texto completo da fonteLockett, Darian R. "'Pure and undefiled religion': the function of purity language in the Epistle of James". Thesis, University of St Andrews, 2006. http://hdl.handle.net/10023/2775.
Texto completo da fonteKraus, John M. "What hinders me from being baptized? a Biblical-theological study of Acts 8:36 /". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p036-0376.
Texto completo da fonteProvince, Diana. "An examination of the purity laws regarding childbirth and menstruation in Leviticus". Portland, Or. : Theological Research Exchange Network (TREN), 2005.
Encontre o texto completo da fonteProvince, Diana. "An examination of the purity laws regarding childbirth and menstruation in Leviticus". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
Texto completo da fonteEnglish, David J. "The identity of the 'amartoloi in the Pharisees' criticism of Jesus' table-fellowship". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
Texto completo da fonteBlose, Richman Thulani. "Ukubaluleka kwenhlanzeko ekuphathweni komsebenzi wabadala: The importance of ritual purity in ancestoral ceremonial performance". Thesis, 2002. http://hdl.handle.net/10530/261.
Texto completo da fonteUkubaluleka kwenhlanzeko ekuphathweni komsebenzi wabadala wucwaningo olumpande zalo ziphuza emajukujukwini empilo yomuntu ongum-Afrika nesiko lakhe kanjalo futhi zibe zilunguza esikweni lomZulu phaqa. Ukulondolozwa kwamasiko omdabu yiwona mthambo ongumnyoluka wempilo noyinjulalwazi ngemvelaphi yomuntu nomuntu njengoba edaliwe wabekwa echosheni elithile lomhlaba ngoPhezukonke. Ukugudluka kwezinsika zokugcinwa kwamasiko omdabu ikakhulukazi ukubukelwa phansi kwephuzu lenhlanzeko lapho kuphathwa imisebenzi yasebalala yikhona kanye okususe usinga lokuba kwenziwe lolu cwaningo. Sekuhambe ibanga ukugcinwa kwamasiko kodwa le ngxenye yesiko ibinganakiwe ngokungako. Lolu cwaningo luyimizamo yokubuka ngeso elijulile ukubaluleka kwezinsika zokugcinwa ngokuyikho amasiko eSintu ngoba aphethe injulalwazi yempilo yomuntu emenza ehluke kwabanye kanjalo nomlando wakhe. Lolu cwaningo ngumkhombandlela ekugcinweni ngokuyikho komsebenzi wabadala ngenhloso yokuphephisa leyo nzika esasele njengoba izivunguvungu zokushabalalisa amasiko omdabu zilwa impi yansukuzonke. Esokuqala isahluko sethula indikimba ngalokho ucwaningo oluphokophelele ukukuhlaziya. Ngaphezu kwalokhu, isahluko siphinde siveze lokho okube yilahle eliyimbeleselane elisuse ugqozi lokuhlwaya ngalesi sihloko. Kuyavela futhi ukuthi lolu cwaningo lunemincele ngenxa yokuba ngudedangendlale kwesihloko salo yingakho nje lona lucubungule esingakubiza ngokuthi yiwona mongo walesi sihloko, inhlanzeko. Esokugcina sona siqoqa amaphuzu adingidiwe ngenhloso yokuphetha imbenge kanjalo nokuveza iZlncomo okungathi ngokulandelwa kwazo ngokuyalela kocwaningo kube khona izinguquko endleleni isiko elibukwa ngayo kanjalo nasendleleni abantu abagcina ngayo imisebenzi yabakubo asebalala. Indikimba yalolu cwaningo yona yakhiwa yizahluko eziyisithupha ezidingida izigaba zokukhula komuntu kusuka ezalwa, egana I eganwa kuze kube wendela koyisemkhulu. Isahluko sesibili siyinjulalwazi ngenkolo yomdabu ikakhulukazi kugxilwa kwinhlanzeko efundiswa abantwana lapho befika kulo mhlaba bese leyo mfundiso beyigwinya, bayiphile nokuyikona okubalungiselela ikusasa elifika nezingqinamba zalo. Isahluko sesithathu sona sibuka ukugcinwa kwamasiko endabuko ikakhulukazi lawo agcinelwa abantwana besebancane kuze kuyofika lapho bethomba khona. Ukubaluleka kwawo kanjalo nophawu oluhambisana nawo yikona olugcizelelweyo. Inhloso kuseyiyona leyo yokubuka ngeso elinzulu iphuzu lenhlanzeko njengesinongo-esingugo ekuphumeleliseni la masiko kanjalo' nokwedlulisela ngempumelelo umntwana emabangeni ahlukahlukene. Isahluko sesine sona sibheka umemulo nenhlanzeko egcizelelwa yileli siko. Lesi sahluko sibheka ubuntombi nto njengesizathu sokugcinelwa leli siko. Uphawu ngezinto ezisetshenziswayo lukhuluma buthule nezethameli kuleli siko. Lesi sahluko sandulela futhi sishanela amabala aleso sokuganana leso okuxoxwe ngaso kwisahluko sesihlanu. Ubumsulwa bentombi I bensizwa yibona obudlulisela ngesinono umuntu kuleli banga. Umlobokazi ukufakazela ngokufaka imvakazi lobu bumsula ngosuku lodwendwe. Isahluko sesithupha sibheka ibanga esingalibiza ngebanga eliyisiphetho sempilo yomuntu yakwamhlaba izinga lokufa. Lesi sahluko sicubungula injululwazi ngokufa qobo kanjalo namabanga ahanjwa ngumphefumulo womuntu, uhlanzwa ngemisebenzi egcinwayo enhlobonhlobo ukuze ubuye uzongena ebudlozini bekhaya. Isahluko sesikhombisa sibuka izinguquko ezikhona ekugcinweni kwawo wonke la masiko okuxoxwe ngawo ezahlukweni ezidlule. Izizathu ezidala izinguquko ekugcinweni kwala masiko zibekwe obala. Kuphawuliwe futhi kulesi sahluko ngobunjalo bamasiko kanjalo nokuhambelana kwawo nesikhathi okuphilwa kuso. Ubunjalo bezinguquko bushiyelwe umfundi ukuba kube nguyena owehlulelayo ngobuhle nobubi bazo. Umcwaningi ushiyele ofundayo ukwahlulela ngobuhle nobubi bezinguquko zesikhathi emasikweni endabuko. Isahluko sesishiyagalombili sona siqoqa amaphuzu okuxoxwe ngawo ezahlukweni ezingaphambi kwaso.Okubalulekile ngalesi sahluko wukuthi sithi siyiqoqa kanjalo futhi sibe siyinkombandlela yalokho okubukwa ngeso lomcwaningi ukuthi kungaholela ekugcinweni ngendlela eyamukelekileyo kwamasiko omdabu.
National Research Foundation (NRF)
Murray, Mary E., University of Western Sydney, of Arts Education and Social Sciences College e School of Psychology. "The Pharmakos phenomenon". 2004. http://handle.uws.edu.au:8081/1959.7/26995.
Texto completo da fonteDoctor of Philosophy (PhD)
"The History of Niddah in America as Social Drama: Genealogy of a Ritual Practice". Master's thesis, 2015. http://hdl.handle.net/2286/R.I.38804.
Texto completo da fonteDissertation/Thesis
Masters Thesis Religious Studies 2015
Žahourová, Ivana. "Mikve: fenomén židovské obřadnosti (rituální lázně v Čechách)". Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-306496.
Texto completo da fonteMurray, Mary E. "The Pharmakos phenomenon". Thesis, 2004. http://handle.uws.edu.au:8081/1959.7/26995.
Texto completo da fonteKadeřávková, Iva. "Čistota a nebezpečí: pohled na dodržování rituální čistoty v současné romské domácnosti". Master's thesis, 2020. http://www.nusl.cz/ntk/nusl-414963.
Texto completo da fonteKim, Gyung-Yul. "The hattat ritual and the Day of Atonement in the Book of Leviticus". Thesis, 2013. http://hdl.handle.net/2263/33005.
Texto completo da fonteVan, der Vyver Louïne Marilize. "Breytenbach by die Afrikaanse kunstefeeste : karnaval en ritueel in sy dramatiese oeuvre". Diss., 2007. http://hdl.handle.net/10500/2151.
Texto completo da fonteAfrikaans & Theory of Literature
M.A. (Afrikaans)