Дисертації з теми "Ecology – Religious aspects – Judaism"
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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.
Повний текст джерелаMcRobert, 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.
Повний текст джерелаWeiser, 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.
Повний текст джерелаBrown, 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.
Повний текст джерелаFlannagan, Matthew, and 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.
Повний текст джерелаPaul, 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.
Повний текст джерелаIt 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.
Goins, Jeffrey P. (Jeffrey Paul). "Expendable Creation: Classical Pentecostalism and Environmental Disregard." Thesis, University of North Texas, 1997. https://digital.library.unt.edu/ark:/67531/metadc278335/.
Повний текст джерелаShearer, Megan Marie. "Tibetan Buddhism and the environment: A case study of environmental sensitivity among Tibetan environmental professionals in Dharamsala, India." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2904.
Повний текст джерелаShaw, Sylvie. "Wild at heart : creating relationship with nature." Monash University, School of Political and Social Inquiry, 2001. http://arrow.monash.edu.au/hdl/1959.1/7963.
Повний текст джерелаHarmon, S. Cory. "Religiosity and Delinquency: A Test of the Religious Ecology Hypothesis." Diss., CLICK HERE for online access, 2001. http://patriot.lib.byu.edu/u?/MTGM,13963.
Повний текст джерелаSasson, 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.
Повний текст джерелаGaudin, 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.
Повний текст джерелаVeak, Tyler J. (Tyler James). "Entering the Circle: The Only Viable Hermeneutic for a Biblical Response to Ecocrisis." Thesis, University of North Texas, 1997. https://digital.library.unt.edu/ark:/67531/metadc277659/.
Повний текст джерелаGill, 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/.
Повний текст джерелаMassart, 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.
Повний текст джерелаSchmidt, 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.
Повний текст джерелаScharper, Stephen B. "The Role of the Human in Christian Ecological Literature." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ37021.pdf.
Повний текст джерелаPyle, 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/.
Повний текст джерелаLockhart, Helen. "Spirituality and nature in the transformation to a more sustainable world : perspectives of South African change agents." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/18075.
Повний текст джерелаENGLISH ABSTRACT: The central premise of this thesis is that humans are disconnected and alienated from Nature and it proposes that we need to attempt to restore this connection in order to overcome the current socioecological crises which threaten our survival as a species on the planet. In response to the research question as to whether a spiritual relationship with Nature could assist in the transformation to a more sustainable world, this study examines the concepts of Nature and spirituality and the relationship between them and, in particular, explores the spiritual practices and human-Nature connections experienced by six South African change agents. The objectives of this exploration are to present individual stories which could be used as case studies in learning for sustainability and to promote and encourage deeper conversations about what a more sustainable world might look like. Given the argument that our disconnection and alienation from Nature is at the crux of the planetary polycrisis and that we face a crisis of spirituality with regards to our relationship with Nature, this thesis explores the concept of Nature in depth, taking into consideration different cultural interpretations, environmental ethical positions and perspectives of Nature held in ancient times. Some of the key arguments as to why humans are disconnected from Nature (science, loss of indigenous knowledge, colonialism, capitalism, globalisation, religion and technology) are presented and I consider the implications of the human-Nature disconnection. A comprehensive literature review presents the key sociological crises, including climate change, ecosystem degradation, inequality and poverty, peak oil, urbanisation and food insecurity, which underpin the planetary polycrisis, and also discusses sustainable development, which arose as an attempt to respond to the planetary polycrisis. I argue that mainstream sustainable development is anthropocentric and perpetuates consumption by means of the current economic system. In light of my research question I propose that spirituality could serve as a bridge between humans and Nature. The understanding of spirituality which informs my approach implies a heightened awareness or consciousness, the capacity for deep reflection and compassion, and a profound sense of what it means to part of the web of life – to be another living, breathing, sentient being in Nature without the hierarchies which are often dictated by religious forms of spirituality. It is a spirituality integral to daily life, which informs the decisions about the way we live, and which is expressed through action, i.e. spirit-in-action. While I acknowledge the role that religion could play in the transformation to a more sustainable world, I highlight a number of practices, including mindfulness, meditation, rituals, poetry, re-learning from indigenous knowledge and wisdom, and restoration, which could perhaps assist in moving towards a deeper connection with Nature. In reflecting on what kind of transformation is needed I refer to complexity theory and systems thinking, and earth jurisprudence as examples of transformative paradigms. Given that this is a qualitative study, I have used heuristic inquiry, reflexivity, narrative and poetics in my research approach and conducted in-depth, semi-structured interviews with six South African change agents (three women and three men). I have documented their stories as narrative summaries, focusing particularly on their spirituality with respect to their relationship with Nature. I have then considered the emerging themes which point to what might be required in order to create sustainable futures. While there are issues of contention surrounding each of the concepts of Nature, spirituality and sustainable development, the change agents agree that there is a definite relationship between them and that they could help to direct our lives towards sustainability. Irrespective of how each of these concepts is defined, it seems that we need to be thinking about what kind of lives we want to live and what kind of lives future generations will be able to lead on a planet with a limited carrying capacity. As to whether a spiritual relationship with Nature could assist in the transformation to a more sustainable world, it seems that it is not so much a relationship, but a deep understanding and conscious awareness or knowing of the interconnectedness and interdependence between Nature, spirit and the essence of being human. Based on the input from the six change agents, I recommend a number of shifts within individual human consciousness, in our communities and within broader society to promote sustainable living. Other recommendations include the possibility of ecopsychology playing a greater role within the sustainable development discourse and ongoing research to continue to provoke conversations about the human- Nature connection and the implications this has for sustainability. While this work is clearly an academic investigation, it has also been a personal undertaking in that I have explored my own spiritual journey, considered my relationship with Nature, and learned more about my role as a change agent in the transformation to a more sustainable world.
AFRIKAANSE OPSOMMING: Die sentrale veronderstelling van hierdie proefskrif is dat die mens afgesonder en vervreemd geraak het van die Natuur en beveel aan dat ons poog om die konneksie te herstel ten einde die huidige sosio-ekologiese krisis te kan oorkom wat ons oorlewing as 'n spesie op die planeet bedreig. In antwoord op die navorsingsvraag of 'n spirituele verhouding met die Natuur kan bydra tot die transformasie na 'n meer volhoubare wêreld, ondersoek hierdie studie die konsep van die Natuur en spiritualiteit, en die verhouding tussen die twee konsepte, en dan veral die spirituele praktyke en mens- Natuur-konneksies wat ses Suid-Afrikaanse agente vir verandering meegemaak het. Die oogmerke met hierdie verkenning is om individuele verhale aan te bied wat as gevallestudies gebruik kan word om insig te kry in volhoubaarheid, en om dieper gesprekke oor hoe 'n meer volhoubare wêreld daar kan uitsien te bevorder en aan te moedig. Gegewe die redenasie dat ons afsondering en vervreemding van die Natuur die kruks van die globale polikrisis is en dat ons 'n spiritualiteitskrisis beleef wat ons verhouding met die Natuur betref, ondersoek hierdie proefskrif die konsep van die Natuur in diepte, met inagneming van verskillende kulturele interpretasies, omgewingsentriese vertrekpunte en perspektiewe oor die Natuur in die antieke tyd. Sekere sleutelargumente wat aandui waarom die mens afgesonder geraak het van die Natuur (wetenskap, verlies aan inheemse kennis, kolonialisme, kapitalisme, globalisering, godsdiens en tegnologie) word aangebied, terwyl ek die implikasies van die mens-Natuur-afsondering oordink. 'n Omvattende literatuurstudie behandel die sleutel sosiologiese krisisse, met inbegrip van klimaatsverandering, ekosisteemagteruitgang, ongelykheid en armoede, piekolie, verstedeliking en voedselonsekerheid, wat die globale polikrisis onderlê, en ondersoek volhoubare ontwikkeling wat ontstaan het in 'n poging om op die globale polikrisis te reageer. Ek voer aan dat hoofstoom volhoubare ontwikkeling antroposentries is en verbruik volgens die bestaande ekonomiese stelsel voortsit. In die lig van my navorsingsvraag doen ek aan die hand dat spiritualiteit 'n brug tussen die mens en die Natuur kan vorm. Die interpretasie van spiritualiteit, wat die beweegrede vir my benadering is, veronderstel 'n verhoogde bewustheid of bewussyn, die vermoë tot diepe refleksie en medelye, en 'n wesentlike begrip van wat dit beteken om deel van die lewensweb te wees - om 'n lewende, redelike wese te wees wat asemhaal in die Natuur, sonder die hiërargieë wat dikwels deur religieuse spiritualiteitsvorme voorgeskryf word. Dit is spiritualiteit wat 'n integrerende deel van die daaglikse lewe is, wat die beweegrede is vir die besluite waarvolgens ons leef, en wat uitgedruk word deur aksie, i.e. gees-in-aksie. Alhoewel ek die rol erken wat godsdiens kan speel in die transformasie na ʼn meer volhoubare wêreld, lig ek ʼn aantal praktyke uit, nl in-die-oomblik-wees (oplettendheid), meditasie, rituele, poësie, her-leer uit die inheemse kennis- en wysheid-skat, sowel as herstel, wat moontlik kan help om ʼn dieper band met die Natuur te vorm. Wanneer ek reflekteer oor watter tipe transformasie nodig is, verwys ek na kompleksiteitsteorie en sisteemdenke, en aardjurisprudensie as twee voorbeelde van transformerende paradigmas. Aangesien dit ʼn kwalitatiewe studie is, het ek heuristiese ondersoek, refleksiwiteit, narratiewe en poësie in my navorsingbenadering gebruik en semi-gestruktureerde diepte-onderhoude met ses Suid-Afrikaanse agente vir verandering (drie vroue en drie mans) gevoer. Ek het hulle verhale as opsommings van narratiewe opgeteken, en gefokus op hulle spiritualiteit in verhouding tot die Natuur. Daarna het ek opkomende temas oorweeg met aanwysers van wat moontlik nodig is om ʼn volhoubare toekoms te skep. Alhoewel daar verskillende standpunte is oor die konsep Natuur, spiritualiteit en volhoubare ontwikkeling, stem die agente vir verandering saam dat daar ʼn definitiewe verwantskap tussen die konsepte bestaan en dat dit kan bydra om ons lewe tot volhoubaarheid te rig. Ongeag van hoe elkeen van hierdie konsepte omskryf word, blyk dit dat ons moet kyk na watter soort lewe ons wil leef en watter soort lewe toekomstige generasies op ʼn planeet met ʼn beperkte dravermoë sal kan leef. Op die vraag of ʼn spirituele verhouding met die Natuur kan bydra tot die transformasie na ʼn meer volhoubare wêreld, blyk dit dat dit nie soseer ʼn verhouding is nie, maar ʼn diepe begrip vir en werklike bewustheid, of kennis, van die onderlinge verbondenheid en interafhanklikheid tussen die Natuur, die gees en die essensie van menswees. Gebaseer op die inset van die ses agente vir verandering beveel ek ʼn aantal skuiwe binne onsself, in ons gemeenskappe en in die wyer samelewing aan om ʼn volhoubare bestaan te bevorder. Ander aanbevelings sluit in die moontlikheid dat ekopsigologie ʼn groter rol speel in die volhoubareontwikkelingsdiskoers en voortgesette navorsing om deurentyd gesprekke oor die mens-Natuur-konneksie aan te moedig, asook die implikasies wat dit vir volhoubaarheid het. Alhoewel hierdie werk duidelik ʼn akademiese oefening is, was dit ook ʼn persoonlike onderneming deurdat ek my eie spirituele reis onderneem het, my verhouding met die Natuur in oënskou geneem het, en tot insig gekom het van my rol as agent vir verandering in die transformasie na ʼn meer volhoubare wêreld.
Rodd, Robin. "The biocultural ecology of Piaroa shamanic practice." University of Western Australia. School of Social and Cultural Studies, 2005. http://theses.library.uwa.edu.au/adt-WU2005.0084.
Повний текст джерелаBallard, Gail D. "Nature Among the Mormons: An Ecocritical Approach to Mormon Literature." Diss., CLICK HERE for online access, 1996. http://contentdm.lib.byu.edu/u?/MormonThesesB,10586.
Повний текст джерелаDouglas, Steven Murray, and u4093670@alumni anu edu au. "Is 'green' religion the solution to the ecological crisis? A case study of mainstream religion in Australia." The Australian National University. Fenner School of Environment and Society, 2008. http://thesis.anu.edu.au./public/adt-ANU20091111.144835.
Повний текст джерелаSleutjes, Luiz Albertus. "Ecologia integral e sinais dos tempos." Pontifícia Universidade Católica de São Paulo, 2018. https://tede2.pucsp.br/handle/handle/21336.
Повний текст джерелаMade available in DSpace on 2018-08-13T13:06:18Z (GMT). No. of bitstreams: 1 Luiz Albertus Sleutjes.pdf: 1364866 bytes, checksum: 2d925068a38b0bae73c681e94b144fbd (MD5) Previous issue date: 2018-06-15
Pope Francis, in the Encyclical Laudato Si, assumes a position of those who want to promote dialogue with all those who struggle and engage in caring for Mother Earth, one of the signs of the times, in order to solve the challenges of both social order and of ecological order. Thus, to rethink the theology of creation in its entirety is intended to combat an excluding model acquired by nations over time, especially in the last three decades. This exclusion generates more and more hostility in the common house. Starting from these presuppositions, this work aims to establish a theological reflection on the christian practice and at the same time to offer a theological-ethical collaboration, starting from the dialogue with other knowledge; therefore, it is a question of presenting the coordinates of an ecology that integrates efforts in the political, philosophical and economic field, in the light of the signs of the times. The problematic of this work is based on the following question: What are the theological and pastoral ramifications of Laudato Si in relation to ecclesial conversion and its contribution in the elaboration of ethical proposals to society? To this end, the assumed hypothesis is based on the assumption that the Encyclical Laudato Si contributes both to ecclesiological conversion and to the presentation of ethical principles and attitudes that promote social justice. These proposals go beyond those put forward by the UN, at the conclusion of the Climate Conferences or also called Conferences between the Parties (COPs). Therefore, the research is in the line of theological reflection on Christian practice, moral theology, from an eco-theology. The general objective of this work is to present the limits and possibilities of the dialogue between the integral ecology of Laudato Si and the aspirations of contemporary society in COPs 20 and 21. As specific objectives are: to contemplate reality in its challenges and impulses. In a second moment, discern how society is organized: politics; how one thinks this question: philosophy and the way in which things are produced and consumed: the economy. Finally, propose some reactions that aim to promote the integrality, care and cultivation of life: a celebration to change the look, a prayer for conversion. This research assumes as methodology the bibliographic research coming from different authors, (final considerations) in order to think the reality in the light of the interdependence of the knowledge with a view to finding solutions that are collective. Sustaining the life of everything and everyone depends on reviewing the conduct of this generation to care for and guard the common home in a healthy way and deliver it to the next generations
O papa Francisco, na Encíclica Laudato Si, assume uma postura de quem quer promover o diálogo com todos aqueles que lutam e se engajam pelo cuidado com a mãe Terra, um dos sinais dos tempos, a fim de resolver os desafios tanto de ordem social quanto de ordem ecológica. Assim, repensar a teologia da criação em sua integralidade tem como intenção combater um modelo excludente adquirido pelas nações ao longo do tempo, sobretudo nas três últimas décadas. Essa exclusão gera cada vez mais hostilidade na casa comum. Partindo desses pressupostos, este trabalho visa estabelecer uma reflexão teológica a respeito da prática cristã e ao mesmo tempo oferecer uma colaboração de cunho ético-teológico, a partir do diálogo com outros saberes; logo, trata-se de apresentar as coordenadas de uma ecologia que integre esforços no campo político, filosófico e econômico, à luz dos sinais dos tempos. A problemática deste trabalho parte da seguinte questão: Quais os desdobramentos teológicos pastorais da Laudato Si com relação à conversão eclesial e sua contribuição na elaboração de propostas éticas à sociedade? Para tanto, a hipótese assumida parte do pressuposto de que a Encíclica Laudato Si contribui tanto com a conversão eclesiológica quanto a apresentação de princípios e posturas éticas que promovam a justiça social. Essas propostas vão além das apresentadas pela ONU, na celebração das Conferências sobre o Clima ou também denominadas Conferências entre as partes (COPs). Por isso, a pesquisa se dá na linha da reflexão teológica sobre a prática cristã, a teologia moral, a partir de uma eco-teologia. O objetivo geral deste trabalho é apresentar os limites e as possibilidades do diálogo entre a ecologia integral da Laudato Si e as aspirações da sociedade contemporânea nas COPs 20 e 21. Como objetivos específicos têm-se: contemplar a realidade em seus desafios e impulsos. Num segundo momento, discernir como a sociedade está organizada: a política; como se pensa essa questão: a filosofia e o modo como nela as coisas são produzidas e consumidas: a economia. Por fim, propor algumas reações que visam promover a integralidade, o cuidado e o cultivo da vida: um celebrar para mudar o olhar, um orar para converte-se. Essa pesquisa assume como metodologia a pesquisa bibliográfica oriunda de diferentes autores, (considerações finais) a fim de pensar a realidade à luz da interdependência dos saberes com vistas a encontrar soluções que sejam coletivas. A sustentação da vida de tudo e de todos depende da revisão da conduta desta geração para cuidar e guardar a casa comum de maneira saudável e entregá-la às próximas gerações
Herman, Elizabeth N. "Study of Christian attitudes toward man's stewardship of the environment: a case study in the Roanoke Valley." Thesis, Virginia Tech, 1987. http://hdl.handle.net/10919/45792.
Повний текст джерелаA range of views exist on the question of the effects of the Judeoâ Christian tradition on environmental ethics. Some believe that the Judeo-Christian tradition has played the significant role in bringing about the present environmental situation. Others maintain that the current environmental crisis is much more complicated, resulting from many divergent factors. Still others would say that the Judeo-Christian tradition, as expressed in the Bible, calls man into a sacred relationship with nature which can be defined as the environmental ethic of stewardship.
This thesis studies the relationship between Christian religious commitment and attitudes toward the environment.
A questionnaire completed by 242 individuals who attend church in the Roanoke Valley provides the case study data. The survey instrument measures Christian religious commitment and attitudes toward the environment. The results of this study will provide further understanding of indicators for environmenta1 ethics.
Master of Landscape Architecture
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.
Повний текст джерелаPourquoi 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
Smith, Ivan Graham. "Subduers of the earth? : the Bible, Christian faith and environmental ethics." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53073.
Повний текст джерелаENGLISH ABSTRACT: I begin this assignment with an examination of verses such as Gen. 1:28 from the period of primeval history in the Old Testament (0. T.) of the Christian Bible which have been seen by some commentators, particularly Lynn White, as being responsible for a despotic attitude towards the natural environment and consequently for much of the damage that has been done to the environment. These texts are critically examined to determine whether one may interpret them in that manner but also taking into account the form and context of writing. The 'despotic' interpretation of these texts is contrasted with the views of others, such as Robin Attfield who see in them a call to stewardship, not a licence to ruthlessly subjugate. Attfield particularly does not believe that these ancient texts can be held responsible for the present ecological crisis. Thereafter an examination is made ofO.T. texts which refer to the concept of rest for the earth which, for our present-day context is interpreted in this assignment as a rest from the rigours of environmental degradation and from the over-exploitation of the earth's resources. New Testament (N.T.) texts are also critically examined in section 4, examining in the gospels Jesus' attitude towards the natural environment, and also other N.T. texts, particularly from the epistles ofSt Paul. The conclusion in this section is that the N.T. writers portray a benevolent attitude towards non-human nature and portray God as caring for even those inhabitants of the natural realm which humans may deem insignificant, eg, the sparrows referred to in Luke 12: 6. In section 5, there is once again an examination ofN.T. texts, but this time for the purposes of re-interpreting the concept of salvation so that it embraces the whole of creation and not only humankind. The point of departure here is that humans cannot be separated from their non-human environment on this earth. Salvation and reconciliation is for the whole of the created order, as St Paul seems to indicate. Therefore in this section of the assignment an holistic view of salvation is adopted: we are saved in our world and with our world, not apart from it and out of it. Section 6 endeavours to draw together the criteria that would inform an environmental ethic that Christians can subscribe to, given the approach that has been taken in the previous sections of the assignment; 6.2 lists the features necessary for such an ethic. An examination is also made of various ethical theories such as Natural Law (Teleology), Utilitarianism, and Deontology and what impact they would have if applied in an environmental framework. This section ends in 6.5 with an overview of the main tenets of the Deep Ecology movement, not viewing it so much as an ethical system, but more as a set of values which accord with a deep respect for all of nature and which may guide humankind to transform destructive attitudes towards the environment. Because this assignment deals with Christian morality in respect of the environment, it is necessary to critically examine the concept of stewardship which is the thrust of section 7, titled 'Stewardship Revisited'. The views of Robin Attfield, John Passmore and William Dyrness with regard to stewardship in the Bible and Christian tradition are contrasted. Thereafter Elizabeth Dodson Gray's views are referred to and supported as the way towards a much-needed transformation of humans' attitude to the natural environment. Gray rejects the notion of stewardship as an acceptable environmental ethic because it retains the overtones of domination and paternalism. It is concluded that stewardship, even if it is biblically justified and is supported by Christian tradition, has failed to arrest the degradation and destruction of the natural environment caused by human activities. This then leads on to the next section where this assignment supports Gray's 'Ethic of Attunement'. 'Becoming Attuned', the heading of the section describes in two words the basis of Elizabeth Gray's environmental ethic. It is noted here that she calls upon humankind to become attuned to our ecosystems and the life-support systems in the biosphere and to plan and structure our industries and activities to 'fit in'. Gray's ethic of attunement is also supported because it is practical, down-to-earth and takes into account the needs of human beings as part of nature. Section 9 gives a brief overview of some practical implications and applications of an ethic of attunement. The fields of education, industry, farming, energy and nature-conservation are touched on. The last subsection under 9, 9.6, gives a recent example of a clash between human and non-human nature in the Cape Peninsula, namely, the so-called invasion of residential areas by baboons. How this problem may be dealt with under an ethic of attunement is discussed. This assignment concludes in section 10 with the exhortation to move beyond an ethic of stewardship of the natural environment to one ofattunement. Moreover, the urgency of doing so is emphasised. If we do not change our ways to fit in with nature, planet Earth is doomed to eco logical destruction.
AFRIKAANSE OPSOMMING: In die begin van hierdie taak word verskei Bybelse verse uit die oergeskiedenis in die Ou Testament (O.T.) ondersoek om te bepaal ofhulle verantwoordelik gehou kan word vir die mens se despotiese gesindheid teenoor die natuurlike omgewing en die gevolglike skade wat so 'n gesindheid veroorsaak. Verklaarders soos veral Lynn White is van mening dat verse soos Genesis 1: 28 wel aanleiding gegee het tot so 'n despotiese gesindheid teenoor die omgewing. Hierdie mening word in teenstelling geplaas met die sienswyse van skrywers soos Robin Attfield wie meen dat die verse onder bespreking te doen het met rentmeesterskap eerder as despotisme. Bowendien glo Attfield dat hierdie oeroue tekste nie verantwoordelik gehou kan word vir ons hedendaagse ekologiese krisis nie. Daarna word ondersoek ingestel in die O.T. tekste wat te doen het met die konsep van rus vir die aarde. Die konsep word in hierdie deel van die taak vertolk in ons hedendaagse konteks as 'n_rus vir die aarde van omgewingsdegradasie en die onmatige ontginning van die aarde se hulpbronne. Tekste uit die Nuwe Testament (N.T.) word ook ondersoek. In afdeling 4 word gekyk na Jesus se woorde en gesindheid met betrekking tot die natuurlike omgewing asook ander verse uit die sendbriewe van Paulus. Hier is die gevolgtrekking dat die N.T. skrywers welwillendheid betoon teenoor die nie-menslike natuur en dat hulle vir God afbeeld as besorgd oor die geringste van wesens in die natuurlike wêreld, dit wat die mens as nietig mag beskou, soos die mossies waarna verwys word in Lukas 12: 6. In afdeling 5 word daar weereens N. T. tekste ondersoek, maar hierdie keer met die doelom die tradisionele dogma van verlossing om te skep sodat dit die hele skepping omhels en nie net die mensdom nie. Hier is die uitgangspunt dat ons nie die mens kan afsonder van die res van die skepping nie. Verlossing en versoening is vir die hele skepping, soos dit blyk in party dele van Paulus se briewe. 'n Alomvattende benadering tot verlossing word in hierdie deel van die taak bevorder: ons word verlos in en met die res van die skepping, en nie apart daarvan nie. Afdeling 6 poog om die maatstawwe te identifiseer wat behoort deel te wees van 'n omgewingsetiek vir Christene, gegewe die rigting wat ingeslaan is in die vorige afdelings van die taak. In 6.2 is daar 'n lys opgestel van die maatstawwe wat nodig geag is. Verskeie etiese teorieë soos Utilitarisme en Teleologie word nagegaan om hulle uitwerking op omgewingsetiek te bepaal. Hierdie afdeling eindig met 6.5 waar die grondbeginsels van die 'Deep Ecology' beweging voorgehou word as die soort waardes wat die mensdom kan lei om 'n_innige respek vir die hele natuur te koester. Daar word saamgestem met die mening dat 'Deep Ecology' nie 'n praktiese, stelselmatige omgewingsetiek is nie, maar, as ons die ideale en grondbeginsels daarvan aanneem, mag dit die nodige transformasie veroorsaak in mense se verkeerde gesindheid teenoor die natuur. Omdat hierdie taak met Christelike omgewingsetiek te doen het, is dit nodig om die konsep van rentmeesterskap as omgewingetiek te ondersoek, want dit is deesdae die oorheersende nadering in die Christelike kerk. Die menings van Robin Attfield, John Passmore en William Dyrness met betrekking tot rentmeesterskap word in teenstelling getrek. Daarna word gekyk na Elizabeth Dodson Gray se sienswyse aangaande die etiek van rentmeesterskap teenoor die omgewing. Haar sienswyse word ondersteun - dat rentmeesterskap hoofsaaklik 'n etiek van heerskappy of baasspeel is. Die gevolgtrekking hier is dat rentmeesterskap nie meer voorgehou kan word as 'n paslike omgewingetiek nie. Dit het nie tot dusver geslaag om die degradasie en vernietiging van die natuur deur die mens stop te sit nie. Gray sê dat die mens in ooreenstemming moet kom met die natuur ('become attuned'). Dit is die inhoud van afdeling 8 - 'n uitleg van haar 'Ethic of Attunement'. Haar uitgangspunt is dat die mens homlhaarself moet sien as deel van die natuur en nie as oorheerser nie. Al die mens se aktiwiteite, en veral die nywerheid, moet inpas by die natuur se siklusse. Gray se etiek word ondersteun omdat dit prakties is en omdat dit die belangstellings en benodighede van die mensdom in ag neem, maar as deel van die natuur. Afdeling 9 word gebruik om kortliks te skets wat sommige van die implikasies en praktiese toepassings van hierdie etiek in die samelewing mag wees. Hier word gekyk na die uitwerking op opvoeding, nywerheid, boedery, energie en natuurbewaring. In die laaste onder-afdeling in hierdie afdeling, 9.6, is daar 'n beskrywing van 'n spesifieke probleem wat te doen het met die botsing tussen die mens en nie-menslike natuur. Die onlangse botsings tussen mense en bobbejane in die Kaapse Skiereiland word gebruik om te sien hoe Gray se omgewingsetiek van 'attunement' in so 'n situasie gebruik kan word om 'n oplossing te kry. Die taak eindig met afdeling 10 waar mense aangespoor word om die omgewingsetiek van 'attunement' aan te neem en die etiek van rentmeesterskap af te skaf Bowendien word daar gepleit dat dit dringend moet gebeur want as ons nie ons algemene gesindheid van oorheersing verander nie, is die aarde verdoem tot vernietiging van die natuur.
Lee, Hyo-Dong. "Jürgen Moltmann as a biblical theologian : political hermeneutic of scripture as foundational for ecological theology." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23225.
Повний текст джерелаSilva, Severino Arruda da. "Ecologia, religião e ensino ecológico do magistério da Igreja Católica e da Igreja Evangélica Assembleia de Deus no Brasil (de 1990 a 2015)." Universidade Católica de Pernambuco, 2018. http://tede2.unicap.br:8080/handle/tede/1035.
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Developed as a master’s degree dissertation in Science of Religion, this bibliographic, qualitative and interdisciplinary research, investigated the relationship that Religions establish with the Ecology. Starts the perception that religious institutions do not promote the care with the environment in intensity and appropriate methodology, besides considering that the Religions have an essential paper in environmental awareness, because it stimulates the sensitivity of the human’s care being with the cosmos and with the mystery of our existence. Was accomplished research in academic texts published in the area of ecology and in the epistemological field of the Sciences of Religion, observing the period from 1990 to 2015. It was used as analysis parameter the interdisciplinary approach and the ecological paradigm advocated by Leonardo Boff. The dissertation was organized in three chapter: in the first, is presented the current ecological paradigm and its assumptions for the understanding of ecology in its main concepts. In the second, the Ecology in the main religious expressions of humanity with operating in Brazil. In the third chapter, it is made a critical study the ecological contributions of the magisterium of the Catholic Church and the Evangelical Church Assembly of God in Brazil. It is considered that both the Catholic Church as the Assemblies of God, does not promote an education that can help the faithful to seek to overcome the current socio-environmental challenges. However, the Vatican and the CNBB have addressed ecological themes in their documents, in brotherhood’s campaigns and pronouncements in forums and official visits. While in the Assemblies of God, the environmental issue is explained to Christians in the Sunday Biblical Schools, serving people of certain age groups, treating only the ethical questions related to the Christian stewardship, besides the escapist eschatological teaching, of this Church that is antagonistic to the care with the Planet. In view of this, it is necessary a change of theological and environmental position of this Church, in the sense of promoting environmental awareness and change of behavior of the community in defense of Nature.
Desenvolvida como dissertação de mestrado em Ciências da Religião, esta pesquisa bibliográfica, qualitativa e interdisciplinar, investigou as relações que as Religiões estabelecem com a Ecologia. Parte-se da percepção de que as instituições religiosas não promovem o cuidado com o ambiente em intensidade e metodologia apropriada, além de considerar que as Religiões têm um papel essencial na conscientização ambiental, por aguçar a sensibilidade do cuidado do ser humano com o Cosmos e com o mistério da nossa existência. Realizou-se pesquisa em textos acadêmicos publicados na área de Ecologia e no campo epistemológico das Ciências da Religião, observando o período de 1990 a 2015. Utilizou-se como parâmetro de análise a abordagem interdisciplinar e o paradigma ecológico defendido por Leonardo Boff. A Dissertação foi organizada em três capítulos: no primeiro, é apresentado o paradigma ecológico atual e seus pressupostos para a compreensão da ecologia em seus principais conceitos. No segundo, apresenta-se a Ecologia nas principais expressões religiosas da humanidade com atuação no Brasil. No terceiro capítulo, é feito um estudo crítico das contribuições ecológicas do magistério da Igreja Católica e da Igreja Evangélica Assembleia de Deus no Brasil. Considera-se que, tanto a Igreja Católica quanto as Assembleias de Deus, não promovem uma educação que possa ajudar seus fiéis a buscarem superar os desafios socioambientais atuais. Porém, o Vaticano e a CNBB têm abordado as temáticas ecológicas em seus documentos, nas campanhas da fraternidade e em pronunciamentos em fóruns e visitas oficiais. Enquanto nas Assembleias de Deus, a questão ambiental é abordada nas Escolas Bíblicas Dominicais, atendendo a pessoas de determinadas faixas etárias, tratando apenas a questão ética ligada à mordomia cristã, além do ensino escatológico escapista assembleiano, que é antagônico ao cuidado com o Planeta. Em vista disso, é necessária uma mudança de posicionamento teológico e ambiental dessa Igreja, no sentido de promover conscientização ambiental e mudança de comportamento da comunidade em defesa da Natureza.
Mohamed, Najma. "Revitalising an eco-justice ethic of Islam by way of environmental education : implications for Islamic education." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20280.
Повний текст джерелаENGLISH ABSTRACT: Despite the fact that Islam remains a powerful social force in the lives of many of its adherents, contemporary scholars lament the silence of Muslims on the environmental question. However, closer scrutiny reveals a burgeoning green movement amongst Muslims the world over. While scholarly works initially elucidated the scriptural basis for Islamic ecological ethics (ecoethics), efforts are now centred on translating the ecoethics of Islam into practice. The educational landscape of Islam is frequently put forward as the primary arena for imparting its ecological teachings. This thesis examines the connections between Islam, ecology and education, and investigates the revival of Islamic ecoethics by way of environmental education in the educational landscape of Islam broadly, and the maktab in particular. The maktab, the foundational educational establishment in Islam, remains underutilised despite its important place in the educational life of Muslims. A liberation ecotheology research framework was employed to display the richness of traditional resources and institutions in meeting contemporary environmental challenges. Through a conceptual analysis of sacred texts, traditions and contemporary thought on Islam, ecology and education, this thesis constructs an eco-justice ethic of Islam and draws out the pedagogical implications for implementing this ecoethic. Content analysis, of environmental education activities in the broader educational landscape of Islam, provides insights into environmental teaching and learning. Environmental education in the maktab, which plays a pivotal role in imparting the elementary teachings and values of Islam, is brought into focus by way of a curriculum review which examines the environmental elements encapsulated in two maktab curricula produced in South Africa. Implications for environmental teaching and learning in the maktab, are then extracted. This thesis affirms the important position of religious thought as a determiner of environmental action. It presents, from within a liberatory tradition of Islam, a theocentric eco-justice ethic which is based on the sovereignty of God, the responsible trusteeship of humankind and the intrinsic value of Creation. It puts forward an activist, transformative approach to environmental education, premised upon an integrated knowledge structure and educational objectives which require reflective and critical engagement with all ecological knowledge, responsible environmental action, and social transformation. And it proposes a transformative approach to environmental education to bring the liberatory intent of the Islamic environmental tradition into focus, both in the broader educational landscape of Islam, as well as the maktab. Muslims own a fair share of the global concern around the earth’s health and wellbeing. To varying degrees, they continue to draw upon religious teachings to shape their values, beliefs and attitudes towards life - including the environment. Revitalizing ecological ethics in the educational establishment of Islam provides an impetus to not only uncover Islam’s environmental tradition, but to affect Muslim awareness and action on the ecological question.
AFRIKAANSE OPSOMMING: Ondanks die feit dat Islam ‘n sosiale krag in die lewens van baie van sy aanhangers is, beklaag hedendaagse geleerdes die stilte van Muslims op die omgewings-vraag. Nadere ondersoek toon egter ‘n ontluikende groen beweging onder Muslims die wêreld oor. Terwyl navorsing tot dusver die skriftuurlike basis vir die Islamitiese ekologiese etiek (ekoetiek) verklaar, is pogings nou gevestig op die omskepping van hierdie ekoetiek in die praktyk. Die opvoedkundige landskap van Islam is dikwels na vore gebring as die primêre arena vir die oordra van sy ekologiese leerstellings. Hierdie tesis ondervra die verband tussen Islam, ekologie en opvoeding, en ondersoek die herlewing van die Islamitiese ekoetiek deur middel van omgewingsopvoeding in die opvoedkundige landskap van Islam in die algemeen, en die maktab in die besonder. Die maktab, die belangrikste grondlegging-stigting in Islam, bly onderbenut ten spyte van sy belangrike plek in die opvoedkundige lewe van Muslims. ‘n Bevrydings-ekoteologie navorsing raamwerk was in diens geneem om die rykdom van die tradisionele middele en instellings van die Islamietise ekoetiek na vore te bring. Deur middel van ‘n konseptuele analise van heilige tekste, tradisies en hedendaagse denke oor Islam, ekologie en opvoeding, bou hierdie tesis ‘n ekogeregtigheids etiek van Islam, en ontrek die pedagogiese implikasies vir die uitvoering van hierdie ekoetiek. Inhoud analise van omgewingsopvoedingaktiwiteite in die breër opvoedkundige landskap van Islam bied verder insigte tot omgewingsopvoeding praktyke aan. Omgewingsopvoeding in die maktab, wat ‘n belangrike rol speel in die oordra van die basiese leerstellings en waardes van Islam, is by wyse van kurrikulum-hersiening ondersoek. Hierdie hersiening ondersoek die omgewings-elemente vervat in twee maktab kurrikulums wat in Suid-Afrika geproduseer is. Implikasies vir omgewingsopvoeding in die maktab word dan ontrek. Hierdie tesis bevestig die belangrike posisie van godsdienstige denke as ‘n bepaling van omgewings-aksie. Dit bied, binne ‘n bevreiheids-tradisie in Islam, ‘n teosentriese eko-geregtigheids etiek aan wat baseer is op die opperheerskap van God, die verantwoordelike herderskap van mensdom en die innerlike waarde van die skepping. Dit poneer ‘n transformatiewe benadering tot omgewingsopevoeding wat berus op ‘n geïntegreerde kennis struktuur en opvoedkundige doelwitte wat reflektiewe en kritiese omgang met ekologiese kennis vereis; verantwoordelike omgewings-aksie; en sosiale transformasie. Dit bied ook aan dat die Islamitiese omgewings-tradisie deur middel van ‘n transformatiewe benadering tot omgewingsopvoeding, beide in die breër opvoedkundige landskap van Islam sowel as die maktab, na vore gebring kan word. Muslims besit ‘n groot deel van die wêreldwye besorgdheid oor die aarde se gesondheid en welstand. Tot wisselende grade, gaan hulle voort om hulle waardes, oortuigings en houdings teenoor die lewe, insluitend die omgewing, op godsdienstige leerstellinge te baseer. Om nuwe lewe in die ekologiese etiek van Islam in die opvoedkundige vestiging te blaas, bied ‘n geleentheid aan om nie net Islam se omgewings-tradisie te ontbloot nie, maar ook om die bewustheid en optrede van Muslims op die ekologiese vraag te beïnvloed.
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.
Повний текст джерелаSince 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.
Clark, Ernest P. "Enslaved under the elements of the cosmos." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/13123.
Повний текст джерелаCohen, 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.
Повний текст джерелаDoctorat en Philosophie
info:eu-repo/semantics/nonPublished
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.
Повний текст джерелаENGLISH 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.
Caraseni, Rita de Cassia Goulart. "Compaixão no pensamento do Papa Francisco: a compaixão como chave de leitura da Laudato Si’." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20670.
Повний текст джерелаMade available in DSpace on 2017-12-12T11:31:14Z (GMT). No. of bitstreams: 1 Rita de Cassia Goulart Caraseni.pdf: 1273719 bytes, checksum: 6cf2f6ad710fcbf99ecc0abee66423b8 (MD5) Previous issue date: 2017-11-29
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
Fundação São Paulo - FUNDASP
This research had as a general objective, to elaborate a study on the compassion category and how it presents itself in the thought of Pope Francisco, especially in the Encyclical Laudato Si'. We had as specific objectives: to characterize the category by relating it to elements identified in the encyclical, investigate and discuss how the category is present in the thought of Francisco and identifying the main meanings of the category in the Encyclical Laudato Si'. The theme of this dissertation arose from the desire to carry out research that treated compassion as a principle to be studied for its relevance in the process of maturing the human being in its relations. As a hypothesis of the research, we consider that the compassion category is expressed in an underlying way throughout the text of the Encyclical, through the use of elements of the category present in the text and also in the interlinkages of the main meanings of the category: anthropological, ecological and theological. The methodological approach used to compose this study was based on bibliographical and documentary research. We looked for authors who representing the state of the art about what was being researched and who presenting a discussion model that was closer to our intention of placing the compassion category in a social and global context, using it as a key to reading. As a result of the research, we note that through compassion, the human being is recognized within life, since this principle is capable of eliminating boundaries, creating bonds of brotherhood and building bridges of accessibility
Esta pesquisa teve como objetivo geral, elaborar um estudo sobre a categoria compaixão e como ela se apresenta no pensamento do Papa Francisco, especialmente na encíclica Laudato Si’. Tivemos como objetivos específicos: caracterizar a categoria relacionando-a com elementos identificados na encíclica, investigar e debater como a categoria se faz presente no pensamento de Francisco e identificar os principais significados da categoria na encíclica Laudato Si’. O tema dessa dissertação surgiu da vontade de realizar uma pesquisa que tratasse a compaixão como um princípio a ser estudado por sua relevância no processo de amadurecimento do ser humano em suas relações. Como hipótese da pesquisa, consideramos que a categoria compaixão vem expressa de forma subjacente ao longo de todo o texto da encíclica, através do uso de elementos da categoria presentes no texto e também nas interligações dos principais significados da categoria: antropológico, ecológico e teológico. O enfoque metodológico utilizado para compor esse estudo, partiu de pesquisa bibliográfica e documental. Buscamos autores que representassem o estado da arte e que apresentassem um modelo de discussão que mais se aproximasse da nossa intenção de colocar a categoria compaixão em um contexto social e global, utilizando-a como chave de leitura. Como resultado da pesquisa, observamos que através da compaixão, o ser humano se reconhece dentro da vida, uma vez que esse princípio é capaz de eliminar fronteiras, criar laços de irmandade e erguer pontes de acessibilidade
Kekana, Madimetja Joel. "A comparison between the Pauline and synoptic perspectives on marriage and divorce." Thesis, 2012. http://hdl.handle.net/10210/6688.
Повний текст джерелаMarriage 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?
"Biblical understanding of lament and the Jewish suffering in the holocaust." Chinese University of Hong Kong, 1988. http://library.cuhk.edu.hk/record=b5885920.
Повний текст джерела"佛教与生态: 对參与佛教和人间佛教之个案研究". 2012. http://library.cuhk.edu.hk/record=b5549348.
Повний текст джерела本文首先研究参与佛教的生态正义与人间佛教的心灵环保这两种类型在环保进路上的不同特征,参与佛教的环保以社会抗议、公义的分配制度及文化批判的社会正义诉求为其特征,人间佛教主要团体则以心灵净化、节约资源等行动表现出心灵环保的特点;接着将生态正义与心灵环保放入自然、经济、政教关系等社会处境进行剖析,最后对参与佛教的生态正义与人间佛教的心灵环保这两种佛教环保类型进行对比。
通过两种类型的比较研究探讨佛教参与环保的进路与趋势,冀望两种参与类型的彼此关照,互相学习和进行整合作为佛教参与环保的愿景,即多维视野的佛教生态参与模式,同时兼顾与结合社会与个体、正义与心灵等多维角度,共同推进从社会结构层面的抗争与心灵文化的变革,探索佛教智慧如何更好的参与现代社会环境危机以寻找出路。
Buddhism has involved in environmental protection on the local as well as global level. This thesis seeks to explore how and why the Buddhist modern movements, particularly Engaged Buddhism and Humanistic Buddhism adopt different approaches to environmental issues. The comparative study of these two Buddhist movements and their respective approaches to environment protection attempts to characterize and contrast the two different approaches as Eco-Justice and Eco-Spirituality and to analyze them in terms of their cultural, economic, political and social contexts.
Though the approach of Eco-Justice adopted by Engaged Buddhism focuses on social justice and the approach of Eco-Spirituality adopted by Humanistic Buddhism concentrates on spiritual cultivation, this thesis attempts to argue that they provide contrasting yet complementary approaches to environmental protection. The dialogue between Engaged Buddhism and Humanistic Buddhism on environmental issues will enrich each other and contribute to the Buddhist engagement of environmental protection as a whole.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
梁容.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 183-196)
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Liang Rong.
致谢 --- p.i
目录 --- p.iii
摘要 --- p.iv
Abstract --- p.v
引 言 --- p.1
Chapter 第一章 --- 佛教与生态之研究概览 --- p.3
Chapter 第一节 --- 现代生态危机出路之探寻:佛教的救渡 --- p.3
Chapter 第二节 --- 佛教与生态问题之俯瞰:学术研究概述 --- p.6
Chapter 第三节 --- 类型学之研究方法 --- p.20
Chapter 第四节 --- 论文之篇章结构 --- p.28
Chapter 第二章 --- 参与佛教的环保正义(eco-justice)之实践与论述:以泰国为例 --- p.31
Chapter 第一节 --- 前言 --- p.31
Chapter 第二节 --- 参与佛教的环保实践 --- p.33
Chapter 第三节 --- 环保正义的佛教之理论建构及社会论述:佛使比丘自然即法的佛教理论 --- p.53
Chapter 第四节 --- 资本主义社会文化批判与佛教社会经济发展观:萧素乐佛教之现代社会论述 --- p.64
Chapter 第五节 --- 结语:参与佛教环保正义类型之展望与反思 --- p.76
Chapter 第三章 --- 人间佛教的心灵环保(eco-spirituality)之实践与论述:以台湾为例 --- p.82
Chapter 第一节 --- 前言 --- p.82
Chapter 第二节 --- 慈济“预约人间净土:行动与理念 --- p.84
Chapter 第三节 --- 法鼓山“心灵环保:行动与理念 --- p.100
Chapter 第四节 --- “心灵环保进路的分析:宗教意义及社会涵义 --- p.113
Chapter 第五节 --- 结语:人间佛教心灵环保类型之展望与反思 --- p.150
Chapter 第四章 --- 两种类型比较与展望:参与佛教的环保正义与人间佛教心灵环保 --- p.153
Chapter 第一节 --- 两种佛教环保类型比较的视野 --- p.154
Chapter 第二节 --- 生态正义与心灵环保两种类型的比较研究 --- p.157
Chapter 第三节 --- 整合与超越:两种类型的互相对话与互相取鉴 --- p.176
结 语 --- p.180
参考资料与书目 --- p.183
Frost, William John. "A critical analysis of Sallie McFague's body of God model as a resource for a Christian ecological theology." Thesis, 2006. http://hdl.handle.net/10413/1288.
Повний текст джерелаThesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, [2006]
Krone, Adrienne Michelle. "American Manna: Religious Responses to the American Industrial Food System." Diss., 2016. http://hdl.handle.net/10161/12203.
Повний текст джерела“American Manna: Religious Responses to the American Industrial Food System” is an investigation of the religious complexity present in religious food reform movements. I conducted ethnographic fieldwork at four field sites. These field sites are a Jewish organic vegetable farm where the farmers begin their days with meditation, a Christian raw vegan diet center run by Messianic Jews, a Christian family that raises their cattle on pastures and sends them to a halal processing plant for slaughter, and a Jewish farm where Christian and Buddhist farm staff helped to implement shmita, the biblical agricultural sabbatical year.
The religious people of America do not exist in neatly bound silos, so in my research I move with the religious people to the spaces that are less clearly defined as “Christian” or “Jewish.” I study religious food reformers within the framework of what I have termed “free-range religion” because they organize in groups outside the traditional religious organizational structures. My argument regarding free-range religion has three parts. I show that (1) perceived injustices within the American industrial food system have motivated some religious people to take action; (2) that when they do, they direct their efforts against the American food industry, and tend to do so outside traditional religious institutions; and finally, (3) in creating alternatives to the American food industry, religious people engage in inter-religious and extra-religious activism.
Chapter 1 serves as the introduction, literature review, and methodology overview. Chapter 2 focuses on the food-centered Judaism at the Adamah Environmental Fellowship at the Isabella Freedman Jewish Retreat Center in Falls Village, CT. In Chapter 3, I discuss the Hallelujah Diet as prescriptive literature and as it is put into practice at the Hallelujah Diet Retreat Center in Lake Lure, NC. Chapter 4 follows cows as they move from the grassy hills of Baldwin Family Farms in Yanceyville, NC to the meat counter at Whole Foods Markets. In Chapter 5, I consider the shmita year, the biblical agricultural sabbatical practice that was reimagined and implemented at Pearlstone Center in Baltimore, MD during 2014-2015. Chapter 6 will conclude this dissertation with a discussion of where religious food reform has been, where it is now, and a glimpse of what the future holds.
Dissertation
Palmer, Gillian Ann. "Plants and trees of syrio-palestine: cultivation and uses." Thesis, 2009. http://hdl.handle.net/10500/1328.
Повний текст джерелаLewis, Desireè Fronya. "The Arab-Israeli conflict : a religious investigation." Diss., 1992. http://hdl.handle.net/10500/17210.
Повний текст джерелаReligious Studies and Arabic
M.A. (Religious Studies)
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.
Повний текст джерелаAlokwu, Cyprian Obiora. "The Anglican church, environment and poverty : constructing a Nigerian indigenous oikotheology." Thesis, 2009. http://hdl.handle.net/10413/424.
Повний текст джерелаThesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2009.
Hunsraj, Simla. "The Hindu Prana in oral tradition with reference to the Aramaic Rouhah." Thesis, 1998. http://hdl.handle.net/10413/6805.
Повний текст джерелаThesis (M.A.)-University of Natal, Durban, 1998.
"上帝、人與自然: 對柯布生態神學的研究". Thesis, 2007. http://library.cuhk.edu.hk/record=b6074410.
Повний текст джерелаThesis (doctoral)--Chinese University of Hong Kong, 2007.
Includes bibliographical references (p. 205-232).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Wang Jun.
Gerritsma, Sara L. "From Paradox to Possibility: Gauging the Unique Contribution of Christian Voices to the Public Discussion of Ecological Crisis." Thesis, 2008. http://hdl.handle.net/10756/288491.
Повний текст джерелаRock-Singer, Cara. "Prophetesses of the Body: American Jewish Women and the Politics of Embodied Knowledge." Thesis, 2018. https://doi.org/10.7916/D87M1MDM.
Повний текст джерелаMurekezi, Francois Ferdinand. "Poverty, environment and church : a Christian contribution to the earth crisis as a key to poverty eradication : a Zambian perspective." Thesis, 2004. http://hdl.handle.net/10413/2557.
Повний текст джерелаThesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.
D'Angelo, Christopher J. M. "Written Into the Land: Use, Identity and the Human Awakening to an Eloquent Creation." Thesis, 2009. http://hdl.handle.net/10756/285315.
Повний текст джерелаTager, Nora. "Motherhood, marriage and career : some liberal feminist and some ultra orthodox Jewish views." Thesis, 1991. http://hdl.handle.net/10413/6255.
Повний текст джерелаThesis (M.A.) - University of Natal, Durban, 1991.