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Pagolu, Augustine. "Patriarchal religion as portrayed in Genesis 12-50 : comparison with Ancient Near Eastern and Later Israelite religions." Thesis, Open University, 1995. http://oro.open.ac.uk/57559/.
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Although Wellhausen had already rejected the historicity of the patriarchs, and with it their religion, and argued that the patriarchal traditions were retrojections of the Monarchical period reflecting the time that the stories arose in Israel, Albrecht Alt made a to definitive beginning to the study of patriarchal religion with his essay, 'Der Gott der Vifter, in which he argued both for a patriarchal religion distinct from Mosaic religion and for the possibility of its originating during or just before the settlement of Israelite clans in Canaan. While many since Wellhausen have continued to reject the historicity of the patriarchs, a number of scholars, in the light of Ugaritic and other archaeological discoveries, have followed Alt in arguing for a distinct patriarchal religion before exodus and before Moses. However, the study of patriarchal religion has chiefly been confined either to the different divine names or to the social and legal practices attested in Genesis. The result of this is that the patriarchal religious and cultic practices frequently attested in Genesis have hardly been focused upon, except by a few scholars who have touched upon them only in passing. The present thesis takes its departure both from the scholarly consensus and from the Hebrew Bible's own testimony that patriarchal religion was distinct from Mosaic religion. In the present thesis, this distinction is chiefly sought in patriarchal worship and cultic practices, such as altars, prayer, pillars, tithes, vows and ritual purity. These aspects are studied in the light of both second millennium ancient Near Eastern and Israelite parallels. This is legitimate since patriarchal religion is portrayed as pre-Mosaic, and since the narrators are Israelites with a Yahwistic ethos. Our findings have been that the patriarchs shared elements in common with both the ANE and Israel only in regard to the concept of their worship and cultic practices. However, the manner of their cultic activity bore no comparison to that of the ANE or Israel, in that the patriarchs themselves built altars and made sacrifices, conducted prayer, raised pillars and offered worship, all without the aid of an established cult or priests. Further, they did these things in an informal and family setting wherever they moved or happened to camp. Neither were the patriarchal religious activities of tithing, vowing or purifying performed at a cult place. While Jacob himself was the sole officiant of the ritual purification of his family at Bethel, Abraham's tithe was voluntary and secular, and Jacob's religious tithes and vows were unpaid probably due to the absence of any cult or the priests who would be expected to appropriate them. Thus, patriarchal religion was distinct from both the ancient Near Eastern and Israelite religions, and compatible only with the lifestyle portrayed in Genesis.
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von, Knorring Olof. "Comparison of Religions Based on John Hick´s Theory on Pluralism." Thesis, Uppsala universitet, Teologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-295700.
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“Who am I / What is my identity?” This is one of the most important questions in a person’s life and also one of the most difficult to answer. The identity is developed and internalized mostly during the socialization process in childhood. Part of socialization is to learn what groups to identify with, ingroups, and distinguish them from outgroups that you do not belong to. This is a universal tendency of humans and it gives a bias in people´s thinking to see ingroups as “natural”, as opposed to outgroups with strange and different thinking and behaviour. At the same time we must realise that members of outgroups are human beings, just as ourselves, and that for them, what we see as an outgroup, is an ingroup. When borders and distances between in and out become too adamant and separated it can lead to ethnocentrism, stereotyping, prejudice, discrimination or racism. This is, unfortunately, common in our contemporary world with globalisation, and migration of large groups of people. One of the most important ingroups is religion or worldview and they are deeply embedded in a person´s identity. Can Hick´s theory can be used as, or be a starting point for, one of the tools we need to overcome barriers between different world views, including the major religions and secular world views? This paper critically investigates Hick´s theory of pluralism and its plausibility based on a critical analysis of claims/arguments for and against the theory. It also discusses what consequences it could, in an imaginary situation, have if the theory is plausible.
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Weiss, Terrance E. "A comparison of Muslim and Christian approaches to revelation." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Johansen, Russell. "How then do we get to heaven a comparison of Mithraic and Christian soteriology /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Piper, Gregory M. "A critical comparison of three contemporary philosophies of salvation through Jesus Christ." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Huntsman, Alonzo. "Authoring Authority: The Apostle Paul and the Prophet Joseph Smith--A Critical Comparison of Texts and Power in the Generation of Religious Community." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cgu_etd/28.
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. . . believe in God, believe also in me . . . --John 14.1
"Authoring Authority" analyzes the ways texts function to generate social cohesion while at the same time advancing the power interests of their authors. The study is a comparative, critical, and interdisciplinary/transdisciplinary excavation of the religion-making efforts of the first-century Christian Apostle Paul and the nineteenth-century Mormon Prophet Joseph Smith.
This comparison defamiliarizes and recharacterizes the heroes and origin-stories of the dominant (and my own) tradition to force important questions about scholarly perspectives, interests and deferences (protection, exceptionalization), self-reflexivity, and politics. The project's critical orientation deploys insights and models from a range of disciplines to "read" these texts, not for exegetical purposes, but for what they signify and how they function in nascent social formations. The texts of these men were presented as if their contents were other than the products of embedded social actors (e.g. "it really is God's word" 1 Thes 2.13) contending for limited resources such as discursive authority and social power. These charismatic narrators harnessed the authority of pre-existing texts and traditions and integrated them with contemporary perspectives and sentiment. Their texts and performances offered a contingent construal of reality as ultimate reality--which served the power needs of their authors and the existential needs of their communities of subscribers.
The dissertation begins with the articulation of an analytical framework appropriate for the critical and comparative academic study of religion. Chapter two contextualizes the lives of these men within cultural settings that provided motivation, made available vocational training and, ultimately provisioned social opportunities for them as adept charismatics. Chapter three directly illuminates the range of techniques embedded in texts, both implicit and explicit, of claiming power and developing a following. The final chapter wrestles with the functional role of deception in social formation and human life.
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Hodgman, Scott W. "Distinction without separation challenging contemporary Yoga-Christian praxis dialogue through a comparison of striving and personal transformation in the Yoga-Sūtra and the Life of Moses /." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-04212007-213702/.
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Thesis (M.A.)--Georgia State University, 2007.<br>Title from file title page. Kathryn McClymond, committee chair; Cristopher White,Timothy Renick, committee members. Electronic text (57 p.) : digital, PDF file. Description based on contents viewed Mar. 25, 2008. Includes bibliographical references (p. 54-57).
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Prather, Diane. "PUBLIC RELIGIOUS PARTICIPATION: A COMPARISON OF THREE DISTINCT BIRTH COHORTS." Master's thesis, University of Central Florida, 2006. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/4279.
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Research has demonstrated that many factors affect levels of religiosity in American religion. This study extends the research on the relationship between cohort membership and public religious participation and individual personal involvement. Most of the research pertaining to the effects of cohort on religiosity has been devoted to comparisons between the Depression Era and Baby Boom Cohorts. This study extends research in this area by including Generation X to the extent possible. Using the General Social Surveys, this analysis employs an age/period/cohort analytical framework to examine religious involvement. Sociodemographic variables that are associated with religiosity are included in the analysis. Directions for future research on variations in religiosity measures are discussed.<br>M.A.<br>Department of Sociology<br>Sciences<br>Applied Sociology
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Pimpinella, Emily R. "Dealing with Suffering: A Comparison of Religious and Psychological Perspectives." Antioch University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1301364030.
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Saxerbo, Sjöberg Karolina. "Iron Age religion in Britain : classical texts versus archaeology." Thesis, Högskolan på Gotland, Institutionen för kultur, energi och miljö, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hgo:diva-1540.
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In this essay, material and written sources are compared in an attempt to learn more about the Iron Age religion in Britain. Classical texts and archaeological evidence concerning the Iron Age religion in Britain are presented, after which a comparison is made of the two to try to find out whether the classical authors statements could have been true. The conclusion drawn is that much of the facts in the classical texts are substantiated by material remains, but some information cannot be proved. Furthermore, the archaeological evidence provides us with facts of the Iron Age religion which was not mentioned by the classical authors.<br>Denna uppsats berör religion under järnåldern i Storbritannien. Den består av en jämförelse mellan klassiska källor och arkeologiskt material. Målet är att får reda på huruvida påståenden av klassiska författare om religionen i Storbritannien under järnåldern kan ha stämt. Mycket av det de klassiska författarna skrev kan stödjas av arkeologiska bevis, men en del har inget stöd i det arkeologiska materialet. Dock ger oss materiella lämningar information om religionen under järnåldern i Storbritannien, som inte nämndes av de klassiska författarna.
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Chipp, Jonathan. "A critical comparison of William James and Søren Kierkegaard on religious belief." Thesis, University of Southampton, 2009. https://eprints.soton.ac.uk/169893/.
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This thesis is a critical comparison of the accounts of religious belief proposed by William James and Søren Kierkegaard. Both James and Kierkegaard greatly emphasize the subjective aspects of religious belief. In view of this fact, surprisingly little comparative work has been done in this area. I contribute to this literature in two ways. Firstly, I make a brief assessment of what James knew of Kierkegaard’s work. Secondly, I draw four comparisons between Kierkegaard and James. In Chapter One I examine the claim that Kierkegaard proposes a pragmatist account of faith of the kind that James sets out in his essay The Will To Believe. I argue that this claim rests on a misunderstanding of Kierkegaard’s argument that to have faith is to take a risk. In the following chapter I discuss James’s and Kierkegaard’s views on formal proofs for the existence of God. Both philosophers reject the notion that faith can be based on such proofs. I distinguish between their positions, and argue in favour of Kierkegaard’s. In the third chapter I compare Kierkegaard’s and James’s accounts of religious experience. James views religious experiences as a special kind of evidence for the existence of God. For Kierkegaard it is a mistake to view religious experiences as evidence. Such experiences should be understood in relation to the concept of religious authority. In the final chapter I examine Kierkegaard’s conception of faith as a life-view. I argue that for Kierkegaard a life-view is a fundamental perspective on one’s existence. I compare this conception with James’s concept of philosophical temperament and in relation to his discussion of the sick soul.
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Hyman, Benjamin H. "A comparison of University of Central Florida students on religious bigotry and related variables." Honors in the Major Thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1426.
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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.<br>Bachelors<br>Sciences<br>Psychology
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Parr, Robert Glenn. "The sport and religious identities : comparisons of self involvement using the SII /." The Ohio State University, 1987. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487329662145196.
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Kalve, Peter. "The aims and presuppositions of religious education in Catholic and secular traditions : a comparison, with reference to spiritual development and religious education." Thesis, University of Hull, 1997. http://hydra.hull.ac.uk/resources/hull:3488.
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Taken from start of introduction : The purpose of this study is to analyse (1) the aims, objectives and assumptions of religious education in present-day Catholic and secular traditions, (2) to examine comparatively the similarities and dissimilarities of approach to religious education by each tradition and (3) to explore some of the issues relating to spiritual development as they arise in religious education in Catholic and secular traditions. It is the underlying thesis of this study that it is in comparing the approaches of each tradition to understanding religious education that it becomes possible to reach a fuller knowledge of what the concerns of religious education are, both in themselves, and also in the approaches and assumptions of the two traditions which are here examined.
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Morton, Jonathan R. "Religious peacebuilding interventions in Sudan a comparison of intrareligious and interreligious conflict resolution initiatives /." Fairfax, VA : George Mason University, 2008. http://hdl.handle.net/1920/3425.
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Thesis (M.S.)--George Mason University, 2008.<br>Vita: p. 130. Thesis director: Andrea Bartoli. Submitted in partial fulfillment of the requirements for the degree of Master of Science in Conflict Analysis and Resolution. Title from PDF t.p. (viewed Mar. 17, 2009). Includes bibliographical references (p. 121-129). Also issued in print.
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Woltanski, Amelia R. "Views on Religion and Abortion: A Comparison of Genetic Counselors and the General Population." Cincinnati, Ohio : University of Cincinnati, 2007. http://rave.ohiolink.edu/etdc/view.cgi?acc_num=ucin1179430116.
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Anshori, Ibnu. "Mustafa Kemal and Sukarno : a comparison of views regarding relations between state and religion." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26248.
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This work is a comparative study of the process of secularization in Turkey and Indonesia, with reference to the thought and policies of Mustafa Kemal and Sukarno. In their rational approach to religion and the concern to modernize their societies the two leaders were guided by a secularist paradigm of the relationship of state and religion that each formulated. The abolition of the sultanate-caliphate system, the end of Islam as the state religion and the replacement of Shari/'a by Western codes demonstrated the impact of modernization and secularization on Turkey. The "polity-dominance secularization" of Mustafa Kemal along with, among other thing, the abolition of religious education, the banning of the mystical orders, and the mandatory use of Turkish in Islamic ritual, made Turkey a completely secular state. In Indonesia, secularization was meant not only to serve the cause of modernization but also has had a special significance for ensuring the religious minority's support of the political system. Sukarno's decision to establish a quasi-secular Pancasila state was guided by a concern for political unity. However, unlike Mustafa Kemal, Sukarno avoided the strategy of overt opposition to religion, in order not to entail unacceptable political risks. Though the Indonesian Islamic parties have frequently opposed Sukarno's secularism, the Islamic ideological orientation was significantly moderated by Sukarno's pragmatic syncretism, as embodied in his manifesto NASAKOM (nationalism, religion and communism). Unlike in Turkey, Islamic parties were recognized, and Islamic courts and the system of religious education were integrated into the structure of state in Indonesia.
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Bernerson, Anna. "Terrorism, Religion and Race : A Comparison Between John Updike's Terrorist and Bernard MacLaverty's Cal." Thesis, Högskolan i Halmstad, Akademin för lärande, humaniora och samhälle, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-28236.
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”Terrorism” is a term widely used today. It and its effects are portrayed and discussed innewspapers, in movies, on TV. Seeing as it seems to be present in most media, it appears quite inevitable that terrorism has also found its way into literature. Two examples of novels dealing with terrorism are the American novel Terrorist, written by John Updike in 2006 and Bernard MacLaverty's Northern Irish novel Cal, written in 1983. The novels have their similarities. They share terrorism as a major theme, and both of them have a young man as a protagonist. However, they differ in both time and place. Updike's novel is set in a post-9/11 New Jersey, while Cal takes place in a Northern Ireland divided by The Troubles. Furthermore, Updike's main character is a dedicated Muslim, while the main character of Cal is a not as dedicated Catholic. Indeed, the novels might seem similar at first, but the differences are significant.The perspective to be used in this essay is ethnic. Various theories on terrorism, manipulation and race will be used with said perspective in mind. The aim is to, with the help of relevant theories, examine and analyse the terrorism and its connection to religion and ethnicity in the two novels, in order to compare them and find out whether they portray these things in a different way or not. The question I will be asking, and thus the purpose of this essay, is whether the terrorismand its reasons, organisation – including influence by others – and connection to religion and ethnicity in the two novels mentioned above are similar or not. It is my belief that a comparative analysis of the novels will show that the terrorism and its connection to religion and ethnicity will not be the same in Cal as in Terrorist. One of the reasons for this is that they are set in environments that differ from each other not only geographically and chronologically, but also politically. Thus it seems likely that the reasons for and organisation of the terrorism will differ as well. Another reason is that the characters in Terrorist are more diverse than the ones in Cal, both in terms of religion and ethnicity. General theories dealing with reasons for terrorism, such as Kristopher K. Robison, Edward M. Crenshaw, and Craig J. Jenkins's theory on Islamist terrorism, according to which terrorism performed by Islamists is a reaction to the secular West (p. 2012), and Jeff Victoroff's rational choice theory, which suggests that terrorists are rational (p. 14), will be used to examine whether the characters of the two novels have different reasons for their terrorism or not.The next set of theories that will be used deal with influence, manipulation and brainwashing. Austin T. Turk suggests that a terrorist organisation often isolates its members inorder to ensure that they only have the required knowledge (p. 276), and since this can be used as a tool of manipulation, his theory will be used to examine, and compare, the level of influence and manipulation on the two protagonists. For similar reasons, I. E. Farber, Harry F. Harlow, Louis Jolyon West and Joel Rudinow's theories on manipulation, with and without deception, will be used in the comparative analysis. Finally, racial theories, like the theory of signs, which suggests that people have a tendency to divide others into categories based on their racial differences, along with theories on imperative patriotism and the Arab American stereotype will be used. According to Steven Salaita's imperative patriotism, only those who act and look American can be truly American (p. 154), and Jack G. Shaheen suggests that Arab Americans are, by many, thought to be violent Muslims (p. 23). Furthermore, analysts Mita Banerjee and Pamela Mansutti both suggest that there is in fact a connection between religion and race in Updike's novel (p. 16, p. 108). These theories and ideas will be used to analyse the connection between terrorism, ethnicity and religion, and then to compare the two novels, whereupon a conclusion will be drawn. I believe that this conclusion will indeed confirm my thesis.
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Rubin, Aviad. "From marginalization to bounded integration - reassessing the compatibility of religion and democracy: a comparison of the state-religion relationship in Turkey and Israel." Thesis, McGill University, 2010. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=92304.
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There is an inherent tension in the relationship between religion and democracy. While religion generally adheres to a single ultimate set of values, democracy requires political tolerance and the recognition of the coexistence of several truths.<br>This is why, both intuitively and according to influential theories of modernization, the separation of religion and the state has been seen as a pre-condition for successful democratization. Yet a comparison of Israel and Turkey challenge the validity of such alleged "truths." This is because existing theories cannot adequately account for the dynamic nature of the state-religion relations. Israel, which assigned a formal role to religion in the state, was able to maintain stable democratic rule despite some major internal and external political challenges. Nevertheless, after three decades of constructive collaboration between the state and religious actors, the latter have increased their demands on the state in a manner that challenged the foundations of the regime, although so far the state has been successful in effectively containing them. In contrast, the Turkish state attempted to enforce strict secularization on society by marginalizing religion from public affairs through constitutional measures and military repression. Yet after eight decades trying, Turkish society remained far from being truly secular and the attempts to enforce secularism seriously undermined Turkish democracy.<br>To understand why this has been the case, the dissertation develops a model for the state-religion relationship, the Bounded Integration Model (BIM), that overcomes the over simplistic, static and deterministic nature of existing theories. The model demonstrates that religious actors should be understood as potential members in civil society, the dynamic interaction of which with the state determines the boundaries of civil society and the prospects for stable democratic governance.<br>The study concludes that there is a need to re-evaluate the relationship between the state and religion over time, and reconsider deterministic conclusions about the ability of some religions - Islam in particular - to peacefully co-exist with democratically governed states.<br>Il existe une crispation inhérente de la relation entre la religion et la démocratie. La religion, pour sa part, adhère à un seul et unique code de valeurs, tandis que la démocratie, elle, nécessite une tolérance politique et l'acceptation de la coexistence de plusieurs vérités.<br>C'est pour ces raisons que non seulement intuitivement, mais également selon les théories influentes de la modernisation, la séparation de la religion et de l'État est regardée comme la pierre angulaire d'une démocratisation réussie. Toutefois, une comparaison entre l'Israël et la Turquie conteste la validité de ces présumées vérités, et ce, parce que les théories actuelles ne peuvent expliquer convenablement la dynamique de la nature des relations entre la religion et l'État. D'une part, l'Israël, consacrant au sein de l'État un rôle officiel à la religion, a été en mesure de maintenir un gouvernement démocratique stable malgré certains enjeux politiques, internes et externes, importants. Néanmoins, après trois décennies de collaboration fructueuse entre l'État et les acteurs religieux, ces derniers ont augmenté leurs demandes envers l'État de sorte qu'elles s'opposaient aux assises du régime; jusqu'à maintenant, l'État a toutefois réussi à les limiter. D'autre part, l'État turque a tenté d'appliquer une sécularisation absolue en marginalisant la religion des affaires publiques par l'entremise de mesures constitutionnelles et de répression militaire. Pourtant, après huit années de persévérance, la Turquie demeure loin d'être un État réellement laïque et les efforts déployés dans le but d'appliquer ce laïcisme ont grandement nui à la démocratie.<br>Afin de comprendre le pourquoi de tels aboutissements, la présente dissertation propose un modèle intitulé le Modèle d'intégration limitée (MIL) illustrant la relation entre l'État et la religion en palliant la nature simpliste, statique et déterministe des théories actuelles. Ce modèle démontre que les acteurs religieux doivent être considérés comme étant des membres potentiels de la société civile dont l'interaction dynamique avec l'État déterminerait les limites de la société civile et les aspirations à une gouvernance démocratique stable.<br>Cette étude conclue qu'une réévaluation de la relation entre l'État et la religion au fil du temps est nécessaire et remet en question les conclusions déterministes sur la capacité de certaines religions notamment l'Islam de pouvoir coexister en paix avec des États gouvernés démocratiquement.
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Alston, Booker T. "The ghost dance religion of 1890 and the Mormons : a study of comparisons." Master's thesis, University of Cape Town, 2011. http://hdl.handle.net/11427/10061.
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The goal of this study is to examine the historical circumstances and individuals involved in this narrative as a way to critically reflect on the use of comparison in the production, circulation, and perpetuation of knowledge about religion.
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WELLER, Pauline Margarete Sophie. "The accommodation of religious minority beliefs in prisons in Germany and the United States : a transatlantic comparison." Doctoral thesis, European University Institute, 2020. http://hdl.handle.net/1814/67090.
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Defence date: 20 May 2020 (Online)<br>Examining Board: Professor Gàbor Halmai (EUI, Supervisor); Professor Mathias Siems (EUI); Professor Christoph Möllers (Humboldt University of Berlin); Professor Susanna Mancini (University of Bologna)<br>This thesis critically compares the accommodation of religious minority beliefs in prisons in Germany and the United States. Following the approach of critical secularism scholarship, it investigates if there is a Christian bias in the recognition of the religious needs and practices of inmates in both countries. The first part of the thesis examines and compares the relevant frameworks. The first chapter explains the relevant actors and the key figures of the prison system of Germany and the U.S. The second chapter sheds light on the history of religion in the prison domain and clarifies the theoretical strands of deterrence, retribution, and rehabilitation. It analyzes the prison reforms during the 1970s and 1980s in both countries and shows that the motivations and circumstances of these reforms have impact on the accommodation of religion in the prison domains today. The third chapter discusses religious diversity in numerical as well as textual terms. Against the background of the immigration history of each country, the third chapter shows how religious diversity has developed differently in Germany and the U.S. and how this has shaped different notions of religious equality and fairness in each country’s constitutionalism. The fourth chapter compares the relevant constitutional framework in light of the state-religion model, the constitutional religious freedom and equality doctrine, and the fundamental rights status of inmates in each country. The second part of this thesis starts with a theoretical and normative investigation of the concept of religious accommodation. Based on multiculturalism research, it is argued that unequal treatment of religious minorities is normatively relevant as their alienation likely undermines their equal standing in society. Subsequently, the empirically most essential needs and practices of inmates are doctrinally analyzed and compared: that to participate in chaplaincy programs, to follow religious dietary guidelines, and to use and possess religious objects and literature. The comparison shows that while the discrimination of non-Christian beliefs is a common element in both jurisdictions, the generally better treatment of inmates in Germany has to be confronted with a higher relevance of religious claims in the U.S. federal prison system.
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Harris, Kevin Brice. "Fifth-Century Views of Conversion: A Comparison of Conversion Narratives in the Church Histories of Sozomen and Socrates Scholasticus." The Ohio State University, 1998. http://rave.ohiolink.edu/etdc/view?acc_num=osu1364297607.
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Cluff, Sasha S. "Christian Feminist Publications and Structures of Constraint: A Comparison of Daughters of Sarah and Exponent II Within the Contexts of Neo-Evangelicalism and Mormonism." Diss., CLICK HERE for online access, 1996. http://patriot.lib.byu.edu/u?/MTAF,24567.
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Luo, Chia-li. "Coastal culture and religion in early China a study through comparison with the central plain region /." online access from Digital Dissertation Consortium access full-text, 1999. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?9950782.
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Sukumaran, Niyatee. "Religion and identity formation a cross national comparison of college students in India & the USA." Master's thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/4637.
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With the exception of a few studies (Leak, 2009; Fulton, 1997), psychological research on religion has not been studied from an Eriksonian identity status perspective (Erikson, 1959; Marcia, 1966). Further, Erikson's (1963) concept of identity appears to be inherently individualistic and may be conceptualized differently in Eastern/Asian cultures (Cloninger, 2008; Paranjpe, 2010). This study aims to understand the relationship of religiosity and quest to identity development across two cultures: USA and India. A total of 326 undergraduate students (mean age= 19.47, sd= 1.58) participated from two urban colleges in Mumbai, India (n= 159) and one in Orlando, USA (n= 167). All participants completed a battery of measures, including the measure of Religiosity, Quest Scale, Identity Distress Survey, and Ego Identity Process Questionnaire. Our first hypothesis was confirmed that females would have greater religiosity as compared to males amongst the Indian and USA sample. The second hypothesis was also confirmed that the USA sample would be found more among the achieved and moratorium ego identity statuses as compared to the Indian sample, who would be found more frequently in the foreclosed or diffused ego identity statuses. Although the USA sample was found to be significantly higher in identity exploration, the Indian sample was found to experience greater identity distress. Finally, our third hypothesis was partially confirmed in regard to religiosity, as it was not differentially related to identity variables in both the Indian and USA groups. However, religious quest was differentially related to the identity variables, in that it was related to identity distress in the USA sample, but not in the Indian sample.<br>ID: 029050309; System requirements: World Wide Web browser and PDF reader.; Mode of access: World Wide Web.; Thesis (M.A.)--University of Central Florida, 2010.; Includes bibliographical references (p. 77-83).<br>M.A.<br>Masters<br>Department of Clinical Psychology<br>Sciences
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Cummings, Lance. "The Rhetoric of Comparison in the YMCA: Belletristic Rhetoric and the Native Speaker Ideal." Miami University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=miami1406038505.
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Taylor, Birgit. "Outrageous women: a comparison of five passages within the canonical passion and empty tomb narratives emphasizing the role of women." Thesis, University of Cape Town, 2004. http://hdl.handle.net/11427/6737.
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This dissertation seeks to further develop the existing appreciation of the role of women around Jesus, by analysing selected texts within the canonical passion and empty tomb narratives. One of the issues that will be explored concerns the historicity and significance of the canonical empty tomb tradition, in which women are portrayed as the primary witnesses to the empty tomb and the resurrection. By tracing the history and the development of five selected texts within the canonical passion and empty tomb narratives, this dissertation will explore the role and function of women around Jesus. In addition, I will endeavour to motivate the inclusion and portrayal of women in these canonical texts based on a comparison of the treatment of these women by the canonical gospel writers. In order to re-evaluate the significance of the illustrated behaviour of women in the canonical passion and empty tomb narratives, five texts will be examined, beginning with the tradition of the woman anointing Jesus. The actions described in these texts will be situated within the socio-cultural context of first-century Palestine and compared to the funerary customs prevalent in Ancient Judaism. Furthermore the historicity and transmission history of these texts will be examined by applying both redaction criticism and tradition history to the texts. This dissertation will demonstrate that the tradition of the woman anointing Jesus and the tradition at the empty tomb depict behaviour, which is contrary to the culturally expected conduct of women regarding funerary customs within Ancient Judaism. However. the texts containing women's activities before. during and immediately after the passion narratives illustrate conduct. that corresponds to the customary mourning practices. Redactional analyses of the texts further indicate the awkwardness of portraying women as credible witnesses within the androcentric character of the patriarchal culture in first-century Palestine. This dissertation argues that. in terms of the criterion of cultural dissimilarity. the anointing tradition and the empty tomb tradition are most likely based on early forms of the traditions emerging during the oral period. This suggests strongly that women were the first witnesses to the empty tomb.
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Mentoor, P. M. "Development of sin as personal and social: a critical comparison of Irenaeus of Lyons, Martin Luther and Juan Luis Segundo." Master's thesis, University of Cape Town, 1990. http://hdl.handle.net/11427/14343.
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This thesis explores the development of the Doctrine of Sin as personal and social in the thinking of three representative theologians, Irenaeus, Martin Luther and Juan Luis Segundo. We shall show that both their understanding of sin, and their understanding of redemption is at once personal and social. This thesis rejects any individualistic or private conception of sin as unbiblical and contrary to the mainstream of Christian tradition. We shall show how the three theologians we have chosen expose the corporate nature of sin, and therefore show an awareness of a deeper, communal involvement of human persons in sin, thus demonstrating that sin is both personal and social. At the same time each of the theologians approaches the problem in a different way, highlighting that dimension of sin which is most appropriate in his particular context.
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Visser, Preston Lee. "Positive Psychological and Religious Characteristics as Moderators of Negative Life Events and Depressive Symptoms: A Multiethnic Comparison." Digital Commons @ East Tennessee State University, 2009. https://dc.etsu.edu/etd/1884.
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Hope, optimism, and several markers of religiosity and spirituality were examined as potential moderators of the association between negative life events and depressive symptoms in a secondary data analysis of an ethnically diverse sample. Participants (267 female, 119 male) were college students enrolled at an urban Northeastern university. It was hypothesized that negative life events would be associated with increased depressive symptoms and that higher levels of hope, optimism, and religious and spiritual variables would attenuate this relationship. Ethnically-stratified moderation analyses were conducted to assess for differences in moderation between Blacks, Hispanics, Whites, and Asians. Hypotheses were generally supported, with some ethnic variation in findings. Although hope and optimism predicted decreased depressive symptoms in Blacks, Hispanics, and Whites, optimism was a significant moderator in Whites only. Measures of religiosity were significant moderators among Blacks as well as Whites. Clinical and research implications are explored based on the extant literature.
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McGuigan, Noel Damascus. "The social context of Abelam art : a comparison of art, religion and leadership in two Abelam communities." Thesis, University of Ulster, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.359352.
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Loser, Rachel Wadsworth. "Religion and the Everyday Ritual of Home Life: A Comparison of Higher and Lower Family Functioning Groups." Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd1818.pdf.
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Rowe, Evan D. "The visage of an island : a comparison of the religious, political, and ethnic landscape in post-1974 Cyprus /." Abstract Full Text (PDF), 2008. http://eprints.ccsu.edu/archive/00000505/02/1961FT.pdf.
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Thesis (M.S.) -- Central Connecticut State University, 2008.<br>Thesis advisor: Cynthia Pope. "... in partial fulfillment of the requirements for the degree of Master of Science in Geography." Includes bibliographical references (leaves 114-124). Also available via the World Wide Web.
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Broughton, David. "The impact of religious divides on electoral behaviour : a comparison of the Federal Republic of Germany and Canada." Thesis, University of Essex, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.329758.
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Robertson, Linda. "THE SPIRITUAL COMPETENCY SCALE: A COMPARISON TO THE ASERVIC SPIRITUAL COMPETENCIES." Doctoral diss., University of Central Florida, 2008. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/3864.
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Spiritual and religious beliefs are significant aspects of a person‟s worldview and have been well established within many disciplines as a resource for physical and mental health. Therefore, they are relevant topics for counselors. The governing bodies of the counseling profession support the discussion of these beliefs in counseling. To meet the ethical mandates for competency in this area, the Association for Spiritual, Ethical, and Religious Values in Counseling (ASERVIC) produced the Spiritual Competencies. Despite these efforts, spiritual and religious material continues to be neglected in counselor training programs. In the absence of a formal measure of spiritual competency, curricular recommendations have been based more on speculation about what should be taught than on empirical evidence of students‟ deficits in spiritual competency. A further concern is that there is no existing measure to empirically evaluate the efficacy of this type of training. The purpose of this study was to meet these needs through the development of the Spiritual Competency Scale (SCS). The pilot instrument was administered to 100 participants at a southeastern secular university. The final study included 602 participants from 25 secular and religiously-based universities in 17 states across the nation. All participants were master‟s level students who were enrolled in mental health, community, school, marriage and family, and pastoral counseling tracks. The items were drawn from the literature and address each of ASERVIC‟s nine Spiritual Competencies. Content validity was establishing through item-competency consensus by an expert panel. A 6 factor oblique model was extracted through exploratory factor analysis and an item analysis supported the revised instrument. The pilot instrument yielded favorable test-retest reliability (i.e., .903) and internal consistency coefficients (i.e., .932). Cronbach‟s alpha for the 28-item revised instrument (i.e., .896) and for each of the resultant factors (i.e., from .720 to .828) was also satisfactory. There was no evidence of socially desirable response sets in either administration. The discriminant validity of the SCS was supported by this finding and through a contrasted groups approach. Students from religiously-based schools had significantly higher scores than their secular counterparts. There were also differences in scores based on a variety of demographic variables. The findings of this study support the use of the SCS to inform curriculum development, as a measure of training outcomes, and as a tool for the certification of spiritually competent counselors. Recommendations are made for future analysis of the psychometric properties of the SCS and the limitations of the study are discussed.<br>Ph.D.<br>Department of Child, Family and Community Sciences<br>Education<br>Education PhD
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Darby-Mullins, Pamela A. Murdock Tamera Burton. "Religiosity, connection to mother, and emotional well-being a comparison between sexual minority and sexual majority adolescents /." Diss., UMK access, 2007.
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Thesis (Ph. D.)--School of Education. University of Missouri--Kansas City, 2007.<br>"A dissertation in counseling psychology." Advisor: Tamera B. Murdock. Typescript. Vita. Title from "catalog record" of the print edition Description based on contents viewed July 30, 2008. Includes bibliographical references (leaves 117-122). Online version of the print edition.
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Apostolides, Anastasia. "Western ethnocentrism a comparison between African witchcraft and the Greek evil eye from a sociology of religion perspective /." Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-09102008-151744/.
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Makhasane, Charles Tsepo. "The foundation of human rights according to Roman Catholic Church natural law in comparison with the UN Declaration of Human Rights and the African Charter." Master's thesis, University of Cape Town, 2001. http://hdl.handle.net/11427/7896.
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Bibliography: leaves 122-128.<br>The principal objective of this research paper is to explore the foundation of human rights according to the Social Teachings of the Roman Catholic Church, the UN Declaration of human rights and the African Charter. However, the African Charter reflects the carbon copy of the UN Declaration and they both demonstrate that the origin of human rights is human dignity and the worth of the person.
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King, John Barry Jr. "The one, the many, and the philosophy of science| A comparison of Trinitarian and Buddhist epistemologies." Thesis, Graduate Theological Union, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3664450.
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<p> This dissertation compares Trinitarian and Buddhist epistemologies relative to the benchmark of scientific knowledge. To this end, it first develops a methodological framework for this comparison and then derives a comparative benchmark from the post-positivist philosophy of science. The methodological framework is developed by combining Francis Clooney's comparative theology with Robert John Russell's method for the Creative Mutual Interaction (CMI) of theology and science. The comparative benchmark is given by the Peircian triadic circuit since this circuit emerges as a methodological invariant within the post-positivist philosophy of science.</p><p> Trinitarian and Buddhist epistemologies are therefore compared in terms of their respective abilities to ground the Peircian circuit. However, since the Peircian circuit involves a harmonious integration of three distinct operations within a single noetic process, the ability to ground this circuit presupposes a solution to the one-and-many problem. Thus, Trinitarian and Buddhist epistemologies are <i>ultimately</i> compared in terms of their respective approaches to the one-and-many problem.</p><p> To this end, Theravada, Zen, and Tibetan Buddhist epistemologies are compared with Trinitarian epistemology. These Buddhist Schools have been chosen due to their active participation in the Buddhism-and-science dialogue. Prior to making this each tradition receives a detailed philosophical exposition in which its epistemology is derived from its metaphysical commitment to oneness, manyness, or some combination of the two. Finally, these systems are compared in terms of their respective abilities to solve the one-and-many problem and hence to ground the Peircian circuit.</p><p> This comparison shows that Trinitarian theology can ground the Peircian circuit because it has a both/and approach to the one-and-many problem and also supports an exhaustive cosmic personalism. By contrast, Theravadin Abhidhamma fails outright because its radical pluralism dissolves the human mind and hence all three Peircian operations. Between these two extremes, Tibetan Madhyamaka and Zen provide a dialectic of oneness and manyness in which the Peircian circuit is neither grounded nor destroyed. For these last two systems, therefore, the Peircian circuit emerges as a <i>de facto</i> structure of conventional knowledge.</p>
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Miller, Andrew E. "College Student Thriving| A Comparison of Innovative Extension Sites to the Traditional College Campus." Thesis, Azusa Pacific University, 2019. http://pqdtopen.proquest.com/#viewpdf?dispub=13806693.
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<p> The U.S. higher education system faces an unprecedented convergence of financial challenges that have the potential to negatively affect the operations of smaller institutions (Denneen & Dretler, 2012; Eide, 2018). These forces have increased the expectation for institutions to adopt innovative educational models that will ensure the financial sustainability of the institution. One such innovation is the church-based extension site program at a private, Christian university in the southeastern region of the United States. The extension site program provides affordable pathways to baccalaureate degrees through a combination of experiential learning and classroom experiences within a local church context. The Christian university that was the focus of this study has experienced dramatic enrollment growth since the program's inception, with more than 2,400 students enrolled at 112 locations across the United States. Given the growth of this educational modality, this study evaluated whether the church-based extension site program is an effective alternative to the traditional campus experience. The <i>Thriving Quotient,</i> a reliable and valid instrument that measures students' academic, interpersonal, and intrapersonal well-being (Schreiner, 2016), was utilized to examine the differences in thriving levels and pathways to thriving among extension site and traditional students at the target university. After matching students through propensity score analysis, the results of the univariate and multivariate analyses of variance indicated that extension site students (<i>M</i> = 5.12, <i>SD</i> = .45) reported significantly higher thriving scores than their matched counterparts on the traditional campus (<i> M</i> = 4.82, <i>SD</i> = .49, <i>F</i>[1, 616] = 62.871, <i>p</i> < .001, η<sup>2</sup> = .093). Structural equation modeling with multiple-group analysis further indicated significant differences in the pathways to thriving among extension site and traditional students, with each model accounting for 73% and 62% of the variation in college student thriving, respectively. Spirituality, faculty commitment to diverse students, and psychological sense of community represented the largest contributors to extension site student thriving. The study recommends the expansion of the extension site model at Christian institutions as an effective alternative to the traditional experience for a particular group of students and offers implications for practice that will support student thriving within the extension site context.</p><p>
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Stones, Timothy Riordan. "Modes of ministry : a comparison between Anglican and Roman Catholic priests' perceptions of the priesthood and approaches to their role in the contemporary South African context." Master's thesis, University of Cape Town, 2004. http://hdl.handle.net/11427/6764.
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Includes bibliographical references (leaves 135-145).<br>Proceeding from the typology derived from an analysis of Newman's seminal sermon on The Christian Ministry, the scriptural basis of which accords in all essential respects with the catechisms of both the Roman Catholic and the Anglican Churches, the following aims were formulated for the present study: (1) to explore and compare the perceptions of representative samples of Anglican and Roman Catholic priests in respect of (a) the meaning of priesthood and (b) the role and responsibilities of the priest in the contemporary South African context; (2) to assess the extent to which the perceptions of the respective samples of contemporary Anglican and Roman Catholic priests in respect of the meaning of their ministry accord with the constructs derived from Newman's model of The Christian Ministry; (3) to assess the possibilities for Anglo-Catholic unity in the contemporary South African context at the level of practising priests' perceptions of their role and responsibilities in both the ecclesiastical and the socio-political spheres. A qualitative methodology was selected as most appropriate for probing and interpreting the participants' perceptions. Data was collected by means of a structured, open-ended and self-administered questionnaire, which was distributed to a representative sample (N 20) of Anglican (N = 10) and Catholic (N = 10) priests respectively. The data was analysed by means of tabulation and quantification of fixed-choice responses and a rigorous system of content analysis of the open-ended responses. The findings are presented and discussed in terms of the descriptive categories that emerged. In respect of the aims of this study, the findings indicate that (1) while there is significant conformity between Roman Catholic and Anglican priests in respect of their perceptions of the meaning of priesthood, there are significant differences in respect of their perception of their role in the South African context, with the perceived role and responsibilities of the Roman Catholic priests emerging as less defined by national context and hence less socio-politically oriented than indicated by the Anglican sample; (2) while neither sample's perception of either the meaning of priesthood or the definition of their role conformed entirely with the constructs comprising Newman's model, or with the doctrinal emphases of their own Church, the Roman Catholic perceptions were more uniformly in accordance with both than were those of the Anglicans; (3) given the differences in their perceptions of the significance of their context in informing their role priorities and responsibilities, and the emphasis of the Roman Catholic sample on the universal rather than the national identity of the Roman Catholic Church, the prospects would appear to be limited for more than a nominal ecumenism of concern and collaboration at local level in respect of social issues such as poverty and HIV I AIDS and a combined Christian voice in the public arena. While these findings are to be regarded as tentative given the essentially exploratory nature of the study, they point to key areas for future research.
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Bramadat, Paul A. "Popular hermeneutics : a comparison of Roman Catholic and secular responses to sexual imagery in popular culture." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=56958.
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This thesis explores Roman Catholic and secular responses to sexual imagery in popular culture. The Catholic and socio-philosophical responses may be subdivided according to specific ideal types to elucidate the major ideological and ethical movements operative within these two hermeneutical traditions. I use the media luminary Madonna as a case study to illustrate the inadequacy of much that Catholic and secular cultural critics have written about religiously ambiguous and sexually provocative popular culture phenomena. Typically, secular critics neglect the religious implications of such phenomena, while Catholic critics overlook their ideological implications. I shall demonstrate both that hermeneutical exclusivity weakens the two major approaches and that only methodologies which take seriously both Catholic and secular insights are appropriate for analyzing this aspect of popular culture.
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Gillen, Kevin M. "A comparison of the lecture method with the sermonic/narrative approach to instructing systematic theology at Alliance Theological Seminary." Thesis, Nyack College, Alliance Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10188980.
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<p>This purpose of this doctoral project is to evaluate the effectiveness of implementing a new education methodology in teaching systematic theology. The project assesses the level of engagement and application seminary students are able to gauge in their classroom experiences. The intervention methodology is called the ?sermonic/narrative? and it was applied as the andragogical methodology in systematic theology courses at Alliance Theological Seminary. In explaining the conceptual framework, studying the theological foundations, and researching the effectiveness of the methodology, this study has shown that the sermonic/narrative approach is more effective in engaging students in the classroom experience than the traditional lecture methods. Additionally, students were able to more readily apply the lessons they had been exposed to when being taught through the sermonic/narrative method. Although student performance levels were not evaluated in this study, the literature will show that deeper engagement in classroom experiences leads to better student learning.
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Sajedi, Bidgoli Aboulfazl. "A critical analysis of William Alston's view of religious language, with a comparison with classical and modern Islamic theories." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/NQ59222.pdf.
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Hess, Yizhar. "A comparison of the religious outlook and practices of two generations of Masorti Jews in Israel : a Bourdieusian analysis." Thesis, University of Sussex, 2017. http://sro.sussex.ac.uk/id/eprint/72417/.
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This study provides a small-scale comparative analysis of the religious outlook and practice of two generational groups of Masorti Jews in Israel. Conducted from an insider perspective, it aims to provide insights into changes of religious outlook and practices between the two generations. The first-generation participants comprised immigrants from North America whereas the second-generation participants were born and raised in Israel. Its results are mat to inform and support the future development of Masorti Judaism in Israel while also making an original contribution to sociological knowledge about the lived experiences of religiously motivated migrations from a generational perspective. The research adopts a pragmatic, predominantly qualitative approach, utilizing the Bourdieusian concepts of habitus, doxa, field, and capital to better understand how religious outlook and practices were sustained and transmitted across generations. The use of the Bourdieusian theory has provided a framework for structuring and conceptualizing day-to-day behaviors, actions and statements, as presented in the interviews, and for developing an analysis of the different fields which each generational group encountered, the ways that different forms of capital were valued and transformed, and how this affected interviewees' habitus. Data were gathered from interviews with nine members of the first generation and eight members of the second generation. The data relating to second generation participants were ultimately supplemented by a short questionnaire completed by thirty additional members of the same generation. The Bourdieusian analysis has provided a holistic approach that illuminated important differences in religious outlook and practices between the generational groups. The first generation group had generally tried to maintain the religious outlook and practice with which they came to Israel. They also created new congregations and institutions to sustain and perpetuate them. The second-generation participants displayed a reduced commitment to Jewish law and religious-communal structures. Both generational groups shared a strong commitment to Jewish activism as a feature of their Jewish outlook, although this outlook was carried out in different ways.
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Hughes, Stuart. "Brother Lawrence of the Resurrection and Mindfulness in Buddhism : A comparison between the teachings and practices of Brother Lawrence and Ajahn Sumedho." Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-12138.
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This work will explore some of the possible relationships between the teachings and spiritual practices of two religious teachers – Brother Lawrence of the Resurrection and Ajahn Sumedho. Brother Lawrence was a Discalced Carmelite brother that lived in France during the 17th century. Ajahn Sumedho is a monk within the Thai Forest Tradition of Theravadan Buddhism, who currently lives in Hertfordshire, UK. This exploration will include even a description of their respective religious heritage, together with a short discussion of the value or shortcomings of the comparative method of research.
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Camlin, Charles F. "A comparison of the Christological themes found in Athanasius' De incarnatione with John Calvin's Institutes of the Christian religion." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Light, Rachel Rose. "Fourteen Years of Silence: An Exploration of Intimate Partner Violence in the Jewish Community." Yale University, 2006. http://ymtdl.med.yale.edu/theses/available/etd-06282006-112457/.
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With the background that Jewish women stay in abusive marriages twice as long as their non-Jewish American counterparts, we attempt to understand the religious and cultural factors that may inhibit Jewish women from leaving violent relationships, and examine Scriptural and Rabbinic texts as to Jewish beliefs regarding spousal violence. A variety of academic sources and primary scriptural texts were analyzed for religious and cultural attitudes towards Jewish intimate partner violence. Eight Jewish victims of spousal abuse, five Rabbis and seventeen community support workers were interviewed. Jewish women face a variety of unique issues with regard to how domestic violence is experienced. Issues of communal shame, fear of anti-Semitism, learned accommodation, community disapproval, divorce law and other cultural and religious factors act as barriers to leaving. Biblical, Talmudic, and Rabbinic texts, however, speak clearly against marital violence and support a community effort toward victim support. There are thus conflicts between actual Jewish religious doctrine, and the interpretation of Jewish values amongst Jewish community members. There are social and cultural barriers to Jewish women leaving their abusive relationships, but an analysis of religious doctrine offers a source of strength for women to leave. The onus is on the Jewish community to effect change by breaking the silence and renouncing abuse.
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Rytel-Andrianik, Pawel. "Use of Isaiah in the Fourth Gospel in comparison to the Synoptics and other places in the New Testament." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:fb4891ee-6ee9-48d0-9d7c-3fecc2070d40.
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Isaiah, along with Psalms and Zechariah, is one of the most quoted OT books in the Fourth Gospel (FG). There are thorough studies regarding the citations from Psalms and Zechariah in the FG. However, a monograph-length study on the use of Isaiah in that book is still lacking. The present research aims to fill this gap. This study proposes not only to research into Isaianic citations in the FG (Is 40:3; Is 54:13; Is 53:1; Is 6:9-10), but also to complete a comparative study of their other occurrences in the NT. This is done by analysing eleven citations in total, of which nine are found in the FG and Synoptics, while the other two are found in Acts and in the Letter to the Romans (one citation in each). This comparative study leads to the conclusion that the same citation, even with the same Vorlage, can be used with two different meanings in two different places in the NT. Indeed, even where similar meanings are to be inferred, the exact uses of the citations have some nuances. Moreover, the deviations in the form of the citations should not be understood simply as due to defective memory: they may be explained by “application of exegetical techniques and devices” (Menken) or they may not. It seems rather that the Fourth Evangelist crafted them well, according to his genuine theological aims/agenda. In fact, he is much freer in the composition of his citations than the Synoptics. In common with the Synoptics, however, he mentions Isaiah in order to gain prophetic authority for some difficult claims and not merely to indicate the source of the citation. Finally, it is observed that all of the Isaianic quotations in the FG have one pattern in common: where the OT writer refers to the God of Israel, the Fourth Evangelist refers to Jesus Christ.
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Kaymakcan, Recep. "A comparison of religious education in secondary schools in Turkey and England : with special reference to the teaching of Islam." Thesis, University of Leeds, 1998. http://etheses.whiterose.ac.uk/21148/.
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This study is concerned with the comparison of religious education in Turkey and England with special reference to the teaching of Islam in secondary state schools. It aims to realise the following two main objectives in terms of secondary school textbooks: 1. To indicate to what extent the adoption of a confessional or non-confessional approach in religious education makes an impact on the teaching of religion. 2. To describe and compare the similarities and differences in the teaching of Islam in state schools and their connection with broader educational policy in Turkey and England. . It begins with an investigation of historical developments in religious education in Turkey and England, then turns to examine different aspects of the presentation of Islam in terms of selected textbooks from the two countries. The thesis concludes with a presentation of the findings and contribution of this research. It is observed that having a confessional or non-confessional approach in religious education made different impacts on the teaching of Islam. In England, mostly because of a non-confessional presentation of Islam, historic western prejudices and distortions, particularly with regard to the doctrinal dimension of Islam, largely disappeared. An attempt was made to present Islam as far as possible in its own terms. However, the creation of new prejudices and distortion about the portrayal of Islam could not be precluded in the English textbooks selected, particularly over some issues such as women and use of force in Islam. It should also be noted that compared to Turkey Islam has relatively been presented in its contemporary forms, as well as consideration of pupils' educational development. Due to the adaptation of a confessional approach in religious education Islam is presented as a possible and desirable way of life in the Turkish textbooks selected. A certain degree of indoctrination and promotion of Islam, and a more sympathetic mode of expression with reference to Islam were observed, while exhibiting limited adaptability to complying with the changing conditions of Turkish society from the point of view of religious education and of pupils' educational necessities. Moreover, as far as possible, writers of Turkish textbooks tried to present Islam as an individualistic religion in line with the secular understanding of the Turkish state. Non-Islamic religions were generally externalised as religions. With respect to this, Christianity was treated in terms of the Islamic understanding of religion, and the dominant influence of the Qur' an and the traditional Islamic viewpoint about ahl al-kitab (possessor of the holy texts) was noted.
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Saffo, Martin. "Chinua Achebe & Joseph Conrad : A comparison of two authors who present Africa in different ways." Thesis, Södertörn University College, Lärarutbildningen, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-2802.
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