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Dissertations / Theses on the topic 'Doctrine of man'
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Deaton, JoEtta H. "The doctrine of creation and gender subordination a complementarian view /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p018-0111.
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Juli, Stephen James. "The doctrine of t̲h̲e̲ō̲s̲i̲s̲ in the theology of Saint Maximus the Confessor." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Kanamori, Hiroyuki. "Anthropology and the doctrine of sin in the theology of Reinhold Niebuhr." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Walti, Lee. "A practical theology on the doctrine of repentance in the life of a family man." Theological Research Exchange Network (TREN), access this title online, 2006. http://www.tren.com/search.cfm?p091-0060.
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Smith, Stephanie. "Prolegomena to a theological theory of justice : a comparative study of Catholic and Protestant anthropological foundations for political-economic justice with special reference to Karol Wojtyla." Thesis, University of St Andrews, 2003. http://hdl.handle.net/10023/13540.
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This work proposes that the foundation for justice in society begins with an understanding of personhood that begins with Christian theology. While ethical stances such as the United Nations Declaration of Human Rights are helpful in articulating the bounds of justice in society, such humanistic declarations and programs may reach an impasse if they do not incorporate the depth and complexity of human personhood revealed in Jesus Christ. I will make this argument by comparing the Christian anthropologies of two prominent advocates for social justice in the Catholic and Protestant traditions: Karol Wojytla/Pope John Paul II and Karl Barth. Parts One and Two of this thesis will examine the strong critique which both of these men offered within their own historical context toward systems which denied the vital connection between Christian theology and persons in society. These parts will outline the distinctly Christian anthropologies that each theologian proposed as a basis for social justice. The final part of this thesis will set these two anthropologies in critical interaction with one another in the key area of divergence: the ontology of human personhood and the methodological issues integral to it. While John Paul has raised critical issues which are central to social ethics and has articulated many of the complexities of human action, Karl Barth's Christological anthropology proposes an ontological construct of being which critically critiques human motivation and behaviour while also providing a social starting point for personal ethics.
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Brown, James S. "Joyce's Doctrine of Denial: Families and Forgetting in Dubliners, A Portrait of the Artist as a Young Man, and Ulysses." The Ohio State University, 1993. http://rave.ohiolink.edu/etdc/view?acc_num=osu1392900185.
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Brown, James Stewart. "Joyce's doctrine of denial: Families and forgetting in Dubliners, a Portrait of the artist as a young man and Ulysses /." The Ohio State University, 1993. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487847309053153.
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Fong, Chun-Ming. "The doctrine of the image of God in Lutheran and Reformed orthodoxy." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Aucamp, Johannes Louis. "Die sondeleer in die apologetiek van Dr. D. Martyn Lloyd-Jones / Johannes Louis Aucamp." Thesis, North-West University, 2004. http://hdl.handle.net/10394/447.
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Mendola, Carmelo. "" THE HIDDEN GOD " : la doctrine du "Dieu caché" chez E. Berkovits et ses implications pour une théologie après la Shoah." Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAK009.
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Notre travail propose la découverte d’un penseur issu de l’orthodoxie juive, Eliezer Berkovits (1908-1992), et vise l'établissement d'un dialogue entre les communautés juives et chrétiennes dans une perspective empruntée à la théologie comparée des religions. Ses propos sur le « Dieu caché » en lien avec la Shoah pourraient-ils ouvrir au dialogue ? Après un aperçu biographique, nous parcourrons les grands thèmes de sa réflexion théologique en proposant un itinéraire débutant par trois axes clés que sont, chez lui, Dieu, l’homme et l’histoire. Nous poursuivrons par une discussion critique de ses considérations et conclurons par la pertinence de sa pensée pour la réflexion théologique actuelle en y discernant d’éventuels espaces dialogaux jusqu’en théologie chrétienneOur work suggests the discovery of a thinker from Jewish orthodoxy, Eliezer Berkovits (1908-1992), and aims to establish a dialogue between the Jewish and Christian communities in a perspective borrowed from the comparative theology of religions. Could his comments on the "hidden God" in relation to the Shoah be conducive to dialogue ? After a biographical overview, we will explore the main themes of his theological thought by proposing an itinerary beginning with three key axes : God, man and history. We will then move on to a critical discussion of its considerations and conclude with the relevance of its thinking for current theological reflection by discerning possible areas of dialogue up to Christian theology
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O'Rourke, James Colin Daly. "God, saint, and priest : a comparison of mediatory modes in Roman Catholicism and Śrīvaiṣṇavism with special reference to the council of Trent and the Yatīndramatadīpikā." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82942.
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Roman Catholicism and Srivaiṣṇavism are two religious traditions in which mediation, primarily through the use of images, plays a central role in soteriology. A comparison of various modes of mediation between these two traditions will highlight a dialectic of presence and absence, inherent in mediation, and will examine the various ways of interpreting and dealing with this dialectic in their respective theologies. Three general categories of mediation are identified through which this comparison will take place: God, saint, and priest.Images of the full presence of God, namely the eucharistic host in Roman Catholicism and the arcavatara in Srivaiṣṇavism, mediate this full presence either through the transformation of substance (as in Roman Catholicism) or through the appearance of materiality and limited form (in Srivaiṣṇavism). Saints and alvars can also be regarded as images or mediatory modes; the saint embodies and mediates Christ's presence, becoming "as if" Christ. This presence is manifested not only in the saint's life but in his or her relics as well. The alvar is regarded as an aṁsa or partial incarnation, thus manifesting a part of God, most notably His ornaments, weapons and companions.
A specific comparison of Mary and Aṇṭaḷ/Sri will further highlight the dialectic of presence and absence in addition to pointing out their unique status within their respective traditions. A comparison of priests and acaryas will show mediation in living images. Priests become "as if" Christ through their ordination, and are seen to embody him particularly in specific ritual acts. The acarya functions in much the same way as Aṇṭaḷ/Sri, mediating between God and the believer as an aṁsa or partial incarnation.
Different theological conceptions of God and incarnation result in the different understandings of mediation and the different ways that the two traditions deal with the dialectic of presence and absence. Images in both traditions also bring to light an "as if" conception in the mind of the believer; saints and priests function "as if" Christ and the various images in Srivaiṣṇaavism appear "as if" material or "as if" human, thus allowing them to mediate the divine presence to the community.
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Cullen, John Austin. "The patristic concept of the deification of man examined in the light of contemporary notions of the transcendence of man." Thesis, University of Oxford, 1986. http://ora.ox.ac.uk/objects/uuid:8940cf95-41b6-4c1c-bdb1-1d454853408b.
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This thesis examines the proposition that there is a correspondence between the concept of human self-transcendence and the concept of the deification of man in that both are concerned with the bringing of human nature to its fulfilment by a process of 'redemption'. The first issue addressed is what it means to speak of man participating in divinity, and this notion is then traced through the religion and philosophy of the ancient classical world and the later Graeco-Roman world as the background against which early Christian doctrine emerged. Some modern interpretations of the notion of transcendence as it relates to the human existent are then reviewed, with particular attention being given to the suggestion that it is legitimate to speak of man rather than God as the 'locus' of transcendence by virtue of the inherent openness of human nature to the transcendence of being that meets it in its ex-sisting in being. The second, third and fourth chapters examine the development of the concept of deification as a way of speaking of humanity being brought to a resemblance to God, partaking of the divine nature, and thereby being enabled to realize the image of God in which man was originally created. The fifth chapter investigates the contributions of a selection of contemporary thinkers on the notion of man's quest for fulfilment by the process of self-transcendence, that process of overcoming the aspects of being human which compromise and threaten actual human existence. The final chapter shows how the insights of contemporary thought on the concept of self-transcendence can illuminate for us the patristic concept of deification as a way of speaking about the nature and destiny of human existence and the thesis concludes with a suggestion of three areas of contemporary investigation to which this study might be related.
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Browne, Herman Beseah. "Theological anthropology a dialectic study of the African and liberation traditions /." London : Avon Books, 1996. http://catalog.hathitrust.org/api/volumes/oclc/39299396.html.
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Pesqueur, Michel. "L’emploi des blindés français sur le front occidental d’août 1944 à mai 1945." Thesis, Université de Lorraine, 2018. http://www.theses.fr/2018LORR0287/document.
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Le but de cette thèse est d’analyser l’emploi des blindés dans globalité et jusqu’aux plus petits échelons (pelotons, équipages) c’est-à-dire à hauteur d’hommes (slogan devenu à la mode depuis). En effet beaucoup d’écrits et d’études précédents restent souvent au niveau tactique voire stratégique. Il s’agit également d’étudier les éventuelles différences entre la théorie doctrinale et son application sur le terrain, voir si l’emploi des blindés variait en fonction des acteurs et si oui pourquoi. Cette étude se veut globale, elle prend en compte, les hommes (donc leur formation, leur origine, leur passé), la doctrine et le matériel car l’emploi au combat est la réunion de tous ces facteurs. Les recherches montrent que les trois GU blindées françaises n’étaient pas employées de la même façon, la raison principale résidant dans les conceptions d’emploi des chefs. Les unités blindées françaises étaient composées d’hommes au passé et au parcours différents. Des Gaullistes historiques au jeune engagé d’aout 1944 en passant par les rappelés de l’armée d’Afrique. Tous se retrouvèrent dans les tourelles avec un même but libérer le pays. Elles-mêmes avaient des origines diverses. Certaines n’avaient cessé de combattre, d’autres étaient restées en Afrique du nord ou en Afrique occidentale jusqu’au débarquement allié de novembre 1942. Mais toutes montrèrent un haut niveau de maîtrise tactique et de professionnalisme Leur équipement et leur organisation étaient homogènes car d’origine américain. Leur concept d’emploi était celui dicté par les FM qu’elles adaptèrent à leur main pour combattre à la Française et parfois marquer leur différence par rapport aux alliés. Une fois engagées, elles tinrent toute leur place aux côtés des unités alliés, prouvant leur valeur et marquant ainsi la renaissance de l’armée française. Cette unicité d’organisation, de doctrine et d’équipement masque cependant des différences dans l’emploi. Elles furent tributaires des grandes unités auxquelles elles étaient rattachées et de leur chef. L’emploi des unités blindées dépendait en grande partie des hommes. Des chefs d’abord dont tous n’avaient pas les mêmes conceptions d’emploi des unités blindées ce qui se traduisit par des frustrations et des conflits en particulier entre les généraux Leclerc et de Lattre. Mais également des équipages qui firent preuve d’un état d’esprit remarquable mais particulier et de beaucoup d’abnégationThe aim of this thesis is to analyze the use of armored vehicles globally and up to the smallest levels (platoons, crews), that is to say at the level of men (slogan that has become fashionable ever since). Indeed, many previous writings and studies often remain at the tactical or strategic level. It is also a question of studying the possible differences between the doctrinal theory and its application in the field, to see if the use of armored vehicles varied according to the actors and if so why. This study is intended to be comprehensive, it takes into account, men (thus their training, their origin, their past), doctrine and equipment because employment in combat is the meeting of all these factors. Research shows that the three French armored GUs were not employed in the same way, the main reason residing in the chiefs' conceptions of employment. French armored units were made up of men with different backgrounds and backgrounds. From the historical Gaullists to the young worker of August 1944, passing by the recalled African army. All found themselves in the turrets with the same goal to liberate the country. They themselves had various origins. Some had continued to fight, others had remained in North Africa or West Africa until the Allied landings of November 1942. But all showed a high level of tactical mastery and professionalism. Their equipment and organization were homogeneous because of American origin. Their concept of employment was that dictated by the FM that they adapted to their hand to fight the French and sometimes mark their difference compared to the allies. Once engaged, they held their place alongside the allied units, proving their value and thus marking the rebirth of the French army. This uniqueness of organization, doctrine and equipment, however, masks differences in employment. They were tributaries of the great units to which they were attached and of their leader. The use of armored units depended largely on men. Chiefs first, all of whom did not have the same conceptions of the use of armored units, which resulted in frustrations and conflicts in particular between Generals Leclerc and de Lattre. But also crews who showed a remarkable state of mind but particular and a lot of self-sacrifice
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Hendricks, Mogamat Mahgadien. "A translation, with critical introduction, of Shaykh °Alawåi al-Risåalah al-Qawl al-Ma `råuf fåi al-Radd `alåa man Ankara al-Tasawwuf: A kind word in response to those who reject Sufism." Thesis, University of the Western Cape, 2005. http://hdl.handle.net/11394/2152.
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Magister Artium - MAThe objective of this thesis was the translation of an original defence of Sufi practice titled "A Kind word in response to those who reject sufism" by Shaykh Aòhmad ibn Muòsòtafá °Alawåi. This book was written in defence of Sufis and Sufism. This research provide some notes on the life, spiritual heritage and writings of the Shaykh °Alawåi in conjunction with a critical introduction to complement the translated text. The Shaykh's methodology applied in his ijtihåad to validate and defend the Sufis and their practices was also reviewed.
South Africa
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Tajadod, Nahal. "Mani, le Bouddha de lumière : le compendium des doctrines et règles de la religion du Bouddha de lumière, Mani." INALCO, 1987. http://www.theses.fr/1987INAL0008.
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Le compendium des doctrines et règles de la religion du Bouddha de lumière, Mani, fut rédigé en 731. Passant de la biographie du fondateur à la dogmatique, décrivant les principes du dualisme, dépeignant aussi bien l'Heptateuque de Mani que l'image, présentant les règles ecclésiastiques, la hiérarchie sacerdotale, les disciplines communautaires, ce document fournit donc un exposé complet du manichéisme chinois. Le but poursuivi par le rédacteur du texte a été, de parer sa doctrine de couleurs telles qu'elle put être plus aisément suivie, par une population qu'avaient imprégnée taôisme et bouddhisme. A cette fin, non content d'user d'un vocabulaire tiré de la pensée et de la théologie bouddhiques, il s'est efforce avec succès de faire de Mani le dernier avatar du Bouddha et de Laozi. La compréhension du manichéisme chinois passe avant tout par l'étude du bouddhisme Mahayana, lequel servit de véhicule théologique à la religion manichéenne. C'est ainsi que tel un Arhat bouddhiste, Mani prononce la formule des "trois refuges", comprend les "Quatre nobles vérités", les "Cinq Skandhas" et le "Chemin à huit membres"; tel un bodhisattva, il saisit le vide et l'éveil ; tel le Bouddha, il atteint le nirvana. Cependant l'originalité du texte vient du fait que malgré l'emprunt au bouddhisme, le document de par son dualisme radical, reste bien un exposé manichéen muni de son vocabulaire pahlavi et surgi de la profondeur de l'âme iranienneThe compendium of the doctrines and styles of the teaching of Mani, the Buddha of light was written in 731. Starting with a biography of the founder, his dogmatic system, the principles of dualism, the depicting of Mani's Heptateuch as well as the image, the presentation of ecclesiastical rules, the sacerdotal hierarchy as well as the communal disciplines, this document thus supplies a full account of Chinese Manichaeism. The goal pursued by the writer of the text was to adorn his doctrine with such colours as to make it easy to follow for a population already impregnated by Taoism and Buddhism. To this end, and non contented with just using vocabulary drawn from Buddhist thought and theology, he strove successfully to make of Mani an avatar of the Buddha and of Laozi. The understanding of Chinese Manichaeism must first begin with the study of Mahayana Buddhism, which acted as a theological vehicle for the religion of light. This is how Mani, like a Buddhist Arhat, pronounces the "formulas of refuge", understands the "four noble truths", the "five skandhas" and the "eightfold noble path". Like a bodhisattva, he realizes the void and the awakening, like the Buddha he reaches nirvana. Yet the originality of the text lies in the fact that in spite of its borrowings from Buddhism, the document, because of its radical dualism remains a Manichean writing, containing its own Pahlavi vocabulary and rises from the depth of the Iranian soul
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Stone, John. "The decline of the main battle tank : a case study in the relationship between military doctrine and technology." Thesis, Aberystwyth University, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.364252.
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Kevorkian, Gilles-Alexandre. "L'essentialisme platonicien : la perspective fondationnelle." Electronic Thesis or Diss., Paris, EHESS, 2019. http://www.theses.fr/2019EHES0087.
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Quelle est la nature des entités métaphysiques premières que la tradition a retenues sous le nom de Formes platoniciennes ? À cette question, en s’inscrivant dans les pas de la critique aristotélicienne des Formes, la tradition de commentaire majoritaire a répondu de façon catégorielle : les Formes platoniciennes sont des universaux prédicatifs. Cette tradition, qui réduit les essences à des prédicats, ne rend pas justice au texte platonicien. Platon répond à la question de la nature des Formes de façon principielle : les essences platoniciennes sont des principes qui ont une double fonction définitionnelle et fondationnelle. Il y a deux voies de l’essentialisme platonicien, une voie définitionnelle, bien connue, une voie fondationnelle, ignorée. C’est pourquoi on défend ici l’hypothèse d’un essentialisme fondationnel, introduit par Platon dans le "Phédon", mis au défi dans le "Parménide". En suivant le concept de fondation, marqué dans le texte platonicien par les opérateurs "en vertu de" (διὰ+accusatif), "pourquoi" (διὰ τί), "parce que" (δι' ὃτι), on montre qu’il est l’ancêtre du concept contemporain de fondation, théorisé en philosophie analytique par la logique des expressions « in virtue of », « because ». On met en évidence, ce faisant, la différence de l’essentialisme fondationnel platonicien avec l’essentialisme aristotélicien. Cet essentialisme fondationnel ouvre un nouvel espace logique pour l’essentialisme platonicien, eidétique, à côté d’autres formes de l’essentialisme contemporain (objectuel ou générique). En articulant examen des textes antiques et des concepts de la métaphysique contemporaine, le présent travail propose une défense possible de la métaphysique platonicienneWhat is the nature of the primary beings which a long-standing tradition has studied under the name of Platonic Forms ? To this « nature question », following Aristotle’s criticisms of Forms, the majority view has given an answer in terms of metaphysical categories: Platonic Forms are universals of a predicative kind. This latter view is reductionist: Plato’s essences are not predicates. Plato answers the « nature question » about the Forms on a foundational basis: Platonic Forms are essences which perform both a definitional function and a grounding function. Plato’s definitional essentialism is well known ; Plato’s caracterization of essences as grounds has not yet been studied. That is the reason why we focus on defending a grounding view of Plato’s essentialism : essences as grounds are set forth by Plato in the "Phaedo" and criticized in the "Parmenides". This grounding view is expressed by the terms "in virtue of" (διὰ+accusatif), "why" (διὰ τί) and "because" (δι' ὃτι) in the platonic corpus, and thus anticipates the metaphysics and logic of the contemporary concept of ground. While focusing on the nature of essences as grounds, we also show how Plato’s eidetic essentialism has its own conceptual space, how it is different from both objectual and generic essentialisms. By combining the study of ancient philosophy and contemporary metaphysics, we try to defend Plato’s essentialism as a viable metaphysical option
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Irish, Charles W. ""The participation of God himself" : law and mediation in the thought of Richard Hooker." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29508.
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This study focuses on the relationship between Hooker's doctrine of law and his concept of "participation," which is an important feature of his sacramental doctrine. In The Lawes of Ecclesiasticall Politie (V.50--67), Richard Hooker discusses the saving work of Christ and man's participation in him through faith and the sacraments. How does Hooker understand participation in God? Hooker speaks of the Atonement, Justification and sacraments in the vocabulary of the magisterial Reform, but (perhaps uniquely) understands the same doctrines within the framework of law, the instrument by which God orders his creation. Hooker defines law in terms of Aristotelian causes to describe a process of participation: the causes that inform the natures, operations and ends of creatures accomplish a hierarchical process of emanation of being from God and return to God. Law therefore mediates between God and creation. Creatures participate in God through the natural law, but after the fall, man's participation is restored through the divine law. Hooker's account of the Incarnation and Atonement, justification through faith, and sacramental participation---the main features of the divine law---therefore takes into account the idea of law. Hooker's treatment of participation, then, is based on categories in classical physics, and his doctrine of law influences his treatment of specific theological loci.
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Goma, Mackoundi Loembet Rodrigue. "L'expropriation pour cause d'utilité publique de 1833 à 1935 : législation, doctrine et jurisprudence avec des exemples tirés des archives de la Moselle et de la Meurthe-et-Moselle." Thesis, Nancy 2, 2010. http://www.theses.fr/2010NAN20017/document.
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La pratique des expropriations dans les départements de la Moselle et de la Meurthe-et-Moselle confirme que seuls l'État, les départements et les communes usent des prérogatives de puissance publique en vue de contraindre les propriétaires à céder les biens qui leur appartiennent pour l'exécution d?un travail public. Les travaux relatifs aux voies ferrées font cependant apparaître deux grands expropriants à savoir l'État et la compagnie des chemins de fer de l'Est. Cette dernière obtenait par la concession le droit d'exproprier des terrains situés sur le tronçon de Frouard à Metz en direction de Sarrebrück. Les acquisitions de terrains sont assujetties à l'accomplissement de certaines formalités établies par la loi du 3 mai 1841. Les formalités qui transforment parfois l'administration en mandataire de la compagnie concessionnaire demeurent soumises au contrôle minimaliste du juge judiciaire afin de confirmer ou d'infirmer la régularité de la procédure, condition sine qua non de toute expropriation. Les acquisitions de terrains sont également subordonnées au paiement préalable des indemnités dues aux propriétaires expropriés. Les indemnités sont fixées, à défaut de convention amiable, par un jury des propriétaires critiqué par les auteurs comme plus protecteur des intérêts particuliers que des deniers publics. Nos recherches révèlent en revanche que les indemnités fixées par les jurés lorrains sont raisonnables, mais élevées dans certains cas. Ces indemnités sont fixées parfois plusieurs mois après après le jugement d'expropriation ou l'accord amiable entraînant diverses réclamations des propriétaires lorrainsThe practice of expropriations in the departements of Moselle and Meurthe-et-Moselle proves that only State, departements and communes exercise public authorities prerogatives in order to oblige landowners to transfer their property for the execution of public work. However, works relating to railways let appear two persons exercising prerogative of public authorities, namely, State and Eastern railways company. By contract for public works the last one got the right to expropriate plots of land situated on the section between Frouard and Metz to Sarrebrück. The purchases are subjected to the accomplishment of some formalities prescribed by the law of the 3rd may 1841. The formalities changing administration (general government) to mandator (authorized agent) of statutory company are subjected to the minimalist control of the judiciary judge in order to confirm the regularity of the procedure, which is a sine qua non condition for all taking over of real estate for a public purpose. The acquisitions are subordinated to the prepayment of indemnities for expropriation payable to landowners expropriated. In case of lack of amicable arrangement, the indemnities for expropriation are assessed by a valuation board in expropriation proceedings composed by landowners, which is judged by the authors as more protector of private interest than publics finance. Our researchs reveal in return that indemnities fixed by the jurors in Lorraine are reasonable, but they are high in some case. The indemnities are sometimes fixed several months after the expropriation order or the amicable arrangement, which generate several complaints from landowners
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Masood, Steven. "A prophet like Jesus and Muḥammad : a critical study of the principal doctrines and claims of Mirzā Ghulām Aḥmad Qādyyānī." Thesis, Brunel University, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.404516.
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Leduc-Fayette, Denise. ""La clef de Job", Pascal : la liberté le mal." Paris 4, 1993. http://www.theses.fr/1993PA040169.
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Le propos: restituer l'augustinien Pascal à son atmosphère distinctive: la bible. Ses écrits, considérés comme ensemble lié, sont décryptés en référence constante avec le prétexte biblique, dans l'horizon de la contre-réforme et du travail de traduction port-royaliste. Les pensées doivent être lues comme un palimpseste du livre, et, plus particulièrement, du livre de Job, au titre d'une métonymie. La même structure apocalyptique se découvre dans la bible, dans sa monade, le célèbre poème vétérotestamentaire, et dans l'apologie. Job cet motif-cheville de l'architecture variantable de cette dernière, en la double parallèle opéré avec Salomon (description de la misère de l'homme à l'état de nature corrompue : après la chute) et Moïse (prophétie du remède: la venue du médiateur). Job, figure du christ, selon la perspective de l'exégèse traditionnelle, délivré du mystère du mal, la "clef", à toute distance des théodicées, ou des interprétations qui, ultérieurement, verront en l'homme de Hus, un contestataire. Réponse religieuse qui s'éclaire seulement en fonction de la dogmatique qu'elle réverbère. La théologie sacrificielle de l'auteur, inséparable de sa conception de la temporalité surnaturelle, met au jour la catharsis du malThe purpose: restitute the augustinian Pascal to his specific atmosphere, the bible. The whole of his writings is decrypted in constant reference with the biblical "fore-text", on the horizon of courter-reform and port-royalist translation of the bible. The Pensées must be readed like a palimpsest of the book, and especially of the book of Job, according to a metonymy. The same apocalyptic structure can be detected in the bible, its monad, the famous poem of the Old Testament and the apology. Job is the "peg" of its moving architecture, in the double parallel between him and Salomon or Moses. The main point is that job, as figure of Christ, according to the traditional spiritual exegesis, gives the "key" of mystery of evil Pascal stands clear of theodicies, and his job's lecture is radically different from the later interpretations which will consider the man of Hus as a challenger of god. The answer is religious. It reverberates only the dogma. The sacrificial theology of the author, inseparable of his conception of surnatural temporality brings to light the catharsis of evil
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Schumacher, William Wallace. ""Who do I say that you are?" anthropology and the theology of theosis in the Finnish School of Tuomo Mannermaa /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Rojas-Berscia, Luis Miguel. "Fritz, Samuel (?). El vocabulario de la lengua xebera, una doctrina cristiana en xebero y quechua, y la gramática de la lengua xebera (siglo XVIII). Alexander-Bakkerus, Astrid (edición y estudio). Madrid/ Frankfurt am Main: Iberoamericana Vervuert, 2016. 152 pp." Pontificia Universidad Católica del Perú, 2017. http://repositorio.pucp.edu.pe/index/handle/123456789/100385.
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Bourdin, Bernard. "La médiation chrétienne : quelle altérité théologico-politique dans l’histoire ?" Thesis, Poitiers, 2014. http://www.theses.fr/2014POIT5025/document.
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Le présent travail se décline en trois parties, chacune développant un volet de la thèse globale. Premier volet : La genèse de la modernité politique a été l'objet de nombreuses interprétations philosophiques. Au cœur de ces interprétations, le théorème de la sécularisation s'est révélé aussi décisif que discuté. Pour mettre à l'épreuve ce concept, ce premier volet entend faire valoir la fécondité herméneutique de la théologie politique chrétienne, dont le concept central est celui de médiation : d'une part au travers de ses multiples paradigmes, d'autre part, en la confrontant à plusieurs théories philosophiques du XXè siècle. Le deuxième volet, le plus volumineux, s'est donné pour tâche de procéder à l'examen critique de la théologie politique du juriste Carl Schmitt. En quoi offre-t-elle des éléments de réponses pour une adéquation de la théologie politique chrétienne au paradigme moderne et séculier de la condition politique? En quoi conduit-elle à une impasse, qu'il convient de surmonter pour élaborer un nouveau rapport entre christianisme et politique et une pensée de l'histoire ? Pour répondre à cette question, le troisième volet s'est imposé, dans un premier temps, par l'investigation de la philosophie de Rosenzweig dans L'Etoile de la Rédemption, notamment s'agissant de son concept de peuple (juif et chrétien). Dans un deuxième temps, par l'explicitation des divergents-accords entre la thèse de Rosenzweig et celle de Schmitt : celle du Juif hors de l'histoire et du Chrétien dans l'histoire, dont les deux auteurs font un usage diamétralement opposé. C'est à l'aune de ces divergents-accords que la thèse conclusive de l'élaboration d'une théologie « du » politique peut trouver un espace réflexif pour un autre rapport entre une transcendance religieuse et le fondement autonome et séculier d'une philosophie politique de la démocratieThe present work is laid out in three sections, each of which develops a part of the overall thesis. First section: the origin of political modernity has been the object of numerous philosophical interpretations. At the heart of these interpretations, the concept of secularization has proven to be as decisive as it is contentious. In order to put this concept to the test, this first section seeks to show the value of the hermeneutical fruitfulness to be found in Christian political theology, whose central notion is that of mediation; it does this on the one hand through the multiple paradigms of this latter, and on the other hand by confronting it with several twentieth-century political philosophies. The second section, which is the most important in terms of volume, sets out on a critical examination of the political theology of the jurist Carl Schmitt: to what extent does it offer elements which respond to questions concerning the adequacy of Christian political theology vis-à-vis the modern secular paradigm prevalent in today's political environment? to what extent does it lead to an impasse which needs to be obviated in order to work out a new way of relating Christianity and politics and historical thought? In order to answer this question [translator's note: these questions?], the third section adds various considerations. First of all, it proceeds with an investigation of Rosenzweig's philosophy exhibited in L'Etoile de la Rédemption [The Star of Redemption], notably with regard to his concept of people (Jewish or Christian). Secondly, it details the theories of Rosenzweig and Schmitt with regard to diverging agreement: the place of the Jew outside of history versus the place of the Christian within history. A concept which the two authors take in diametrically opposed directions. It is by taking the measure of these diverging agreements that one arrives at the conclusive thesis, namely the working out of a theory of “the political man”, can find room for flexibility, providing a link between religious transcendence and the autonomous and secular grounding of a political philosophy of democracy
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Belambo, Bedji Don-Jean. "La réception de la théorie de l'évolution dans la théologie catholique du XXe siècle : positions du Magistère et contributions des théologiens Gustave Martelet, Jean-Michel Maldamé et Jacques Arnould." Thesis, Strasbourg, 2013. http://www.theses.fr/2013STRAK015.
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Le Magistère catholique a accueilli la théorie de l’évolution et a reconnu sa valeur. L’encyclique Humani Generis en constitue le moment-clé. Mais le Magistère ne va pas loin. Il refuse de sacrifier les points forts de l’anthropologie chrétienne traditionnelle sur l’autel de l’évolution. Il insiste sur la création directe de l’âme humaine par Dieu. Quelques théologiens catholiques, comme G. Martelet, J.-M. Maldamé et J. Arnould, voient la nécessité d’articuler les discours théologiques et les acquis de la théorie de l’évolution, où la conceptualité de l’émergence est dominante ; une démarche qui repose sur l’idée que si Dieu est unique, la vérité de sa révélation ne saurait s’opposer à la vérité manifestée par le monde. Ce travail veut cerner les prises de position du Magistère, de Pie XII à Jean-Paul II. Il se propose aussi d’explorer les apports des trois théologiens dans le travail d’approfondissement de la théologie de la création, de montrer comment leurs réflexions contribuent à l’intelligence de la spécificité humaine et de l’action de Dieu dans la création. Les acquis scientifiques contribuent au progrès de notre connaissance de l’univers et de l’homme. Il en va de la compréhension de l’action de Dieu dans le monde. Celle-ci cesse de se penser à partir des schèmes mécaniques où le Créateur apparaît comme un ingénieur cosmique ; elle se dit en termes d’accompagnement des possibles inscrits dans l’intime de l’être. Le moins que nous puissions dire est que la Bible s’intéresse moins au passé de l’humain qu’à son origine. Selon la Bible, être humain, c’est répondre à l’appel de Dieu et appel de l’humanité en termes de responsabilité. C’est cela être à l’image de DieuThe Catholic Magisterium welcomed the theory of evolution and recognizes its value. The encyclical Humani Generis constitutes its key moment. However, the Magisterium went no further. It declined to sacrifice the cornerstone of traditional Christian anthropology on the altar of evolutionary theory. It insists on the direct creation of the human soul par God. A few theologians like G. Martelet, J.-M. Maldamé and J. Arnould, saw the need to articulate this theological discourse and the advances of evolutionary theory, where the conceptuality of emergence dominates ; an approach that is based on the idea that if God is unique then the truth of is revelation would by no means oppose to the truth showed by the world. The present study attempts to grasp the stance taken by the Magisterium, from Pius XII to John-Paul II. It explores the contribution of the three mentioned theologians to a deeper reflection on the theology of creation, on how their work has contributed to the understanding of the human identity and God’s action within creation. The scientific knowledge contributes to the improvement of our awareness of the Universe and mankind. Indeed, the understanding of God’s action in the world is at stake. It is not considered according to mechanical patterns where the Creator is described as a cosmic engineer. It is more represented in terms of support and arousing of the potential within the innermost being. The least we can say is that the Bible is not as interested about the past of mankind but rather about its origin. According to the Bible, answering the call of God and the one of mankind in terms of responsibility defines what being human is. That is what being in the image of God
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Garza, Enrique Jose Garcia de la. "Die Rezeption des Buches Lambda der Metaphysik des Aristoteles und dessen Prinzipienlehre." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät I, 2015. http://dx.doi.org/10.18452/17229.
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Eine belangvolle Transformation ist das zwölfte Buch (Lambda) der „Metaphysik“ des Aristoteles durch verschiedene Interpretationen im Laufe der Jahrhunderte widerfahren, sodass es als eine theologische Schrift bis heute überliefert ist (1. Kapitel). Dabei waren sowohl der ursprüngliche Sinn des Autors als auch die Struktur des Textes kaum erkennbar geworden. Die vorliegende Arbeit ist eine historische Rekonstruktion der verschiedenen Interpretationen des Textes seit den ersten peripatetischen Denkern bis zur Gegenwart, insbesondere die von Michael Frede (2. Kapitel), Lindsay Judson (3. Kapitel) und Stephen Menn (4. Kapitel). Frede behauptet, das Buch Lambda sei eine Untersuchung der Substanz (Ousiologie); Judson denkt, dass es die erste Philosophie vorlegt; Menn argumentiert, es sei eher eine Forschung der ersten Prinzipien (Archäologie). Hier wird eine weitere Meinung vertreten, nämlich, dass Lambda die Untersuchung der Prinzipien der Substanz ist und somit verkörpert es Aristoteles’ Verständnis der Sophia (5. Kapitel). Überdies löst diese neuartige Lesart des Textes das Problem der Stelle des zwölften Buches innerhalb der „Metaphysik“ dank der Abfassung einer Karte, die seine Struktur verdeutlicht (Anhänge).The twelfth book (Lambda) of the “Metaphysics” of Aristotle has undergone a crucial transformation through the diverse interpretations over the centuries. Thus it has been transmitted up to today as a theological writing (chapter 1). But this made hardly recognizable both the original intention of the author and the structure of the text. The present work is a historical reconstruction of the various interpretations of the text since the first Peripatetic thinkers until today, especially those by Michael Frede (chapter 2), Lindsay Judson (chapter 3) and Stephen Menn (chapter 4). Frede states that the book Lambda is an inquiry into the substance (ousiology); Judson thinks that it presents the first philosophy; Menn argues that it is rather an investigation about the first principles (archaeology). A different opinion is set forth here, namely, that the book Lambda explores the principles of the substance, and in doing so it embodies Aristotle’s understanding of the sophia (chapter 5). Moreover, this new reading of the text solves the problem of the position of the twelfth book in the “Metaphysics” thanks to the composition of a map, which clarifies its structure (appendix).
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Chen, Chi, and 陳霽. "A Study of Reinhold Niebuhr’s Doctrine of Sin with Emphasis on The Nature and Destiny of Man." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/53643097168494261637.
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碩士中原大學
宗教研究所
97
Christianity is the religion that emphasizes sin and grace. In comparison with grace, people often take questionable and doubtful attitudes toward the acceptance and identification of sin. Every sect has also had different views about the explanation of sin for a long time. This study is to investigate the concept of sin in “The Nature and Destiny of Man”, an ideological representative work of the most influence American theologian in twentieth century, Reinhold Niebuhr. Niebuhr emphasized that human beings would be anxious and insecure because they were in the creative finiteness and free-will paradox and attempted to surmount the restriction that God created, but such situation offered the opportunities for sin. The nature of sin is pride and sensuality. The sin of pride lies in people lack of the faith to God and attempt to replace God's status with one's own strength. Niebuhr thought that ignoring and disregarding the sin is the significant reason causing social disorder and moral low and it also means the faith crisis to Christian. Niebuhr analyzed from human nature in realistic society to the viewpoint of sin which reflected the situation for contemporary people. This study will expound Niebuhr’s concept of the viewpoint of sin and analyze the essence of sin in order to construct the ideological system of Niebuhr’s viewpoint of sin. Because Niebuhr's thought contains theology, philosophy, politics, society, history, etc., it involves quite extensive aspects and there are a lot of relevant works. In order to investigate his viewpoint of sin, this reserach would adopt his most important and systematic representaive work “The Nature and Destiny of Man” as the main study text. Through the analysis of Niebuhr's viewpoint of sin, it will facilitate us to understand this question and wake people up to face the disregard of sin.
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MAKI, FUKAGAWA, and 深川真樹. "The Study of Dong Zhong-shu's doctrine of interactions between Heaven and Man: As political philosophy in Han Dynasty." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/26655158792034222348.
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Lowder, Jay Scott. "Unresolved tensions in the Mormon doctrines of God, man, and salvation during three critical periods of development." Thesis, 2007. http://hdl.handle.net/10392/456.
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This dissertation argues that there are unresolved doctrinal tensions in several Mormon doctrines. While many Mormon scholars have assumed that the same doctrinal views have been taught since the founding of the church in 1830, the weight of historical evidence argues directly against this assumption and indirectly against the church's claim to have exclusive possession of true doctrines. There have been three periods of doctrinal development in the Mormon church. During the first five years of the church's existence, 1830-1835, Joseph Smith taught the doctrines of early Mormonism. From 1835 until the 1950s, the doctrines of traditional Mormonism were taught. Mormon neo-absolutist, which arose in the 1950s and has sometimes been referred to it as Mormon neo-orthodoxy, has attempted to return to the more absolute, infinite view of God early Mormonism.
Early Mormons taught that God was completely omniscient and omnipotent. There was no knowledge or power that God did not possess. Traditional Mormons redefined God's nature in light of the emerging unique Mormon metaphysics. Since God exists within an environment of intelligences, matter, time, space, and laws, he cannot be completely omniscient or omnipotent. Mormon neo-absolutist have returned to the early Mormon view that God possesses all knowledge and power without limitations.
Early Mormonism taught that humans are finite, fallen, and sinful creatures who must be saved from condemnation primarily through the means of grace. Traditional Mormons embraced Joseph Smith's later teachings that humans have the same ontological status as God; therefore, they developed a more optimistic view of human nature and the potential for human exaltation to divine status. Humans could be exalted primarily through human effort and assisted only to a lesser degree by the grace of God.
These historical changes in Mormon doctrines have contributed to a shift in the Mormon view of faith and reason. Until the rise of Mormon neo-absolutism, Mormons believed that their faith was rational and reconcilable with science. Because neo-absolutists have not been able to reconcile their views of God with the unique Mormon metaphysics, they have diminished the value of reason, science, and education for faith.This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
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Côté, Robert. "La doctrine du péché originel chez Augustin : aperçu du contexte d’émergence." Thèse, 2016. http://hdl.handle.net/1866/18781.
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Le premier verset de la Genèse raconte qu’au commencement, Dieu créa le ciel et la terre. Le monde, sa forme et sa matière, de même que le temps, soutient Augustin, surgissent alors dans l’être, à partir de rien, en un seul instant, celui de la Création. Censés couronner l’œuvre créatrice, l’homme et la femme, pourtant, ne tardent pas à rompre le lien de confiance qui les unit à leur Créateur, en faisant mauvais usage d’une chose bonne : leur liberté. À cause de sa première transgression, nous dit Augustin, l’humanité portera désormais la marque du péché, que seule la figure rédemptrice du Christ, le Second Adam, pourra effacer, grâce au pardon donné à tous ceux qui choisissent d’emprunter sa voie. Or, en raison de son désir irrépressible de connaître et de faire l’expérience du monde par le biais de son propre être donné, soumis au changement, l’homme semble perpétuellement tenté par la transgression des limites essentielles de sa relativité à Dieu. Pourtant, Dieu, l’unique créateur de l’être des choses créées, crée toute chose bonne, du moins dans une certaine mesure : le mal dont semblent caractérisés l’être même et les actions des hommes, correspond, en vérité, aux multiples degrés de bien qui résultent d’une privation plus ou moins grande du Bien suprême qu’est Dieu. Berbère de culture romaine, témoin et acteur des derniers jours de l’Antiquité, penseur bouillonnant et théologien essentiel, Augustin laissera une œuvre importante et féconde. Nous tenterons ici de comprendre le contexte d’émergence de sa doctrine du péché originel.The first verse of Genesis says that in the beginning, God created the heavens and the earth. The world, its form and matter, and time, argues Augustin, arose in Being out of nothing, in one single instant, that of the Creation. Conceived as the coronation of Creation, man, however, quickly breaks the trust relationship with his Creator, and does this by making evil use of a good thing: his free will. Because of its first transgression, says Augustine, humanity will, from now on, bear the mark of sin, which only the redemptive figure of Christ, the Second Adam, can erase, for all of those willing to follow his path. Yet, because of his irrepressible desire to acquire knowledge and experience of the world through his own given being, subject to change, man appears to be perpetually tempted by the transgression of his essential relativity to God. God, however, being the sole creator of the very being of created things, creates all things good, but to a certain degree: evil, which seems to characterize the being and actions of men, in reality, corresponds to varying degrees of goodness, which themselves result from more or less privation of the Supreme Good, namely, God. Berber of roman culture, witness and actor of the last days of Antiquity, passionate thinker and essential theologian, Augustine has produced some of humanity’s most important writings. In this work, we will attempt to understand the context which led to the emergence of his doctrine of original sin.
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Ebrahim, Rahim. "Major themes in surat al-hujurat (Chapter 49 of the Qur'an)." Thesis, 1996. http://hdl.handle.net/10413/7512.
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Jordaan, J. H. (Johannes Hendrik). "Toepassing van essensiestruktuur-analise as evalueringsmaatstaf vir outentieke opvoeding." Thesis, 1996. http://hdl.handle.net/10500/17029.
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Summaries in English and AfrikaansDaar is gepoog om 'n omvattende, algemeen geldige maatstaf te vind waarmee enige opvoeding vir outentisiteit geevalueer kan word. Die moontlikheid dat die "essensiestruktuur van behoorlike volwassenewees en van opvoedingsdoel" (ES) hieraan voldoen, is ondersoek. Die genoemde essensiestruktuur (ES) is in 'n modeldiagram CESM) saamgevat. Dit bevat die volgende essensies: 'religiositeit', die 'etiese', 'affektiwiteit', 'liggaamlikheid'. 'nasionaliteit' (insluitende 'kulturaliteit'. 'historisiteit' en die 'politiese'), die 'estetiese'. 'individualiteit'. 'sosialiteit'. die 'ekonomiese'. 'vryheid'. 'gesag'. 'taal' en 'redelikheid'. asook die sewe normbeelde wat 'n substruktuur van die 'etiese' is. 'Religiositeit' is hierargies die mees belangrikste essensie. gevolg deur die 'etiese'. Aldie ander essensies verkeer op 'n derde niveau van belangrikheid. Om outentiek te wees behoort 'n opvoedingseksemplaar aan boge noemde hierargie te voldoen. Elk van die genoemde essensies is verduidelik, asook hulle samehangende verbandhoudendheid binne die ESM. Die harmonie binne hierdie gestruktureerdheid is van deurslaggewende belang vir die begryping van outentisiteit by opvoeding. 'n Evalueringsmetode. bekend as ''essensiestruktuur-analise" (ES-analise). is uit bogenoemde deur die navorser ontwikkel. 'n Uiteensetting van mikro-. meso- en makro ES-analise is oak verstrek. Beskrywings van eksemplare van opvoeding en van aanverwante opvoedingsaangeleenthede word in die lig van die ESM geanaliseer. Hoe meer 'n opvoedingseksemplaar ooreenstem met die ESM hoe nader beweeg dit aan outentisiteit. en omgekeerd. Ter illustrasie van die toepassingsmoontlikhede van ES-analise is die mensbeskouing van C.K. Oberholzer. die kindbeskouing van J.C. Coetzee. die Christelike lewensopvatting, die wereldbeskouing van Albert Schweitzer en die opvoedingsleer van die Klassisisme aan ES-analises onderwerp. Die Christelike lewensopvatting kon as outentiek geevalueer word, terwyl die mensbeskouing van Oberholzer. die kindbeskouing van Coetzee en die wereld beskouing van Schweitzer naby aan outentisiteit beweeg. Die opvoedingsleer van die Klassisisme vertoon heelparty essensie-diskrepansies. Die hipotese, dat ES-analise 'n betroubare evalueringsmaatstaf vir outentieke opvoeding kan wees, is bevestig. Derhalwe kon die aanwending vanESanalise oar 'n wye spektrum aanbeveel word. byvoorbeeld by histories opvoedkundige eksemplare, godsdienslere. skoolstelsels en meegaande kurrikula en by die ontwikkeling van opvoedingsprogramme. Die huidige opvoeding en kon temporere leefwyse kan in die toekoms verbeter word indien ES-analise daadwerklik toegepas sou word.
An effort was made to find a universally valid criterion to evaluate any education for authenticity. The "essence-structure of proper adulthood and of education-aim" (ES) was investigated in this regard. This essence-structure (ES) was condensed in a model diagram (ESM). It includes the fo 11 owing essences: · re 1 i gi ousness · , the · ethi ca 1 ' , · affec tiveness'. 'bodiliness'. 'nationality' ('culturality'. 'historicity' and the 'political'), the 'aesthetical'. 'individuality', 'sociality·. the 'economical'. 'freedom·. 'authority'. 'language' and 'rationality'. as well as the seven norm images - a substructure of the 'ethical'. Hierarchically 'religiousness· is the most important essence. followed by the 'ethical·. All other essences exist on a third 1 eve 1 of importance. To qualify as authentic an exemplar of education ought to comply with the above-mentioned hierarchy. Each of the essences and their interrelatedness within the ESM were discussed. The harmonious co-existence within this structuredness is of paramount importance in understanding educational authenticity. Emanating from the above-mentioned an evaluation method. known as "essence structure-analysis" (ES analysis). was developed. Micro. meso and macro-ESanalysis were also explained. Descriptions of exemplars of education and of educationally related matters are analysed using the ESM as the criterion. The more an exemplar corresponds with the ESM. the more it re sembles authenticity, and vice versa. To demonstrate the application potential of ES analysis C.K. Oberholzer's view of man. J.C. Coetzee's view on childhood. the Christian life-view. Albert Schweitzer's world-view and the educational doctrine of the Classicism were subjected toES analyses. The Christian life-view could be evaluated as authentic. while Oberholzer's view of man. Coetzee's view on childhood and Schweitzer's world-view are resembling authenticity closely. The educational doctrine of the Classicism revealed several essence discre pancies. (viii) The hypothesis. that ES analysis can be a reliable evaluation criterion for authentic education. was confirmed. It could thus be recommended that ESanalysis be implemented over a broad spectrum. for example when studying historico-educational exemplars. doctrines of religion. school systems and curricula and assisting in developing educational programs. The contemporary education and way of life can be ameliorated in the future if ES analysis is applied actively.
Educational Studies
D.Ed. (Philosophy of Education)
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Connor, Bernard Francis. "Sin, self and society : a theological investigation into structural evil, drawing especially on the works of Thomas Aquinas, Heinz Kohut and Anthony Giddens." Thesis, 1995. http://hdl.handle.net/10413/11401.
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Rowe, Ana-María. "El pensamiento poetico de León Felipe de la guerra al exilio, años 1936-1939: el poeta encuentra su voz definitiva." Diss., 2003. http://hdl.handle.net/10500/1210.
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In this dissertation, the poetic thought of León Felipe is examined through the study of his works written during the Spanish Civil War (1936-1939), namely, Good bye, Panamá (1936); La insignia (1937); El payaso de las bofetadas y el pescador de caña (1938); and Español del éxodo y del llanto (1939).
The poet's biographical and poetic paths are outlined, as they are closely linked. A diachronic approach is used to analyse his fundamental ideas or themes that emerge, evolve and merge through his writings during this period which shaped his unique cosmo-vision.
The purpose of this dissertation is to study the works of the poet within the social-historical context in which they evolved, establish the importance of this period as the catalyst for his ideological and poetic thought, and analyse how these aspects are reflected in his poetry to give him a new and definitive voice.Classics & Modern European Languages
M. A. (Spanish)
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Mei, Jack Nicolaas Martin. "Die verstaan van die boodskap van Miga binne 'n Pinkster-hermeneutiese raamwerk, met besondere verwysing na Miga 2:1-13." Diss., 2001. http://hdl.handle.net/10500/17427.
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Text in AfrikaansIn hierdie studie word die boodskap van Miga 2:1-13 binne 'n raamwerk van Pinksterhermeneutiek geplaas. In hoofstuk een is die probleem gestel, naamlik: dat Pinkstermense oor die algemeen alle tekste, ongeag die aard daarvan, vergeestelik. Die hipotese van hierdie studie is egter dat indien Pinksterhermeneutiek tot sy reg kom dit nie nodig is vir Pentekostaliste om van tekste met sterk sosiale ondertone weg te skram nie. In hoofstuk twee word gese hoe die Pinksterhermeneutiek funksioneer. In hoofstuk drie word 'n agtergrondstudie van Miga gedoen, met klem op die inleidingsproblematiek. Hoofstuk vier is die eksegese van Miga 2:1-13. Die sosiologiese metode is gebruik om die teks te eksegetiseer. In hoofstuk vyf word die boodskap van Miga 2:1-13 geartikuleer. In die laaste hoofstuk word die aard van Pinkster sosiale betrokkenheid bespreek.
In this study it is attempted to put the message of Micah 2: 1-13 in a Pentecostal hermeneutical framework. In the first chapter the problem is stated namely, that Pentecostals in general tend to spiritualise biblical texts irrespective of the nature of the text. The hypothesis in this study is that if Pentecostal hermeneutics are properly applied, it will no longer be necessary for Pentecostals to avoid texts with strong social elements such as Micah 2:1-13. In chapter two it is explained how Pentecostal hermeneutics function. In chapter three a study of the background of the book Micah is done, with special emphasis on introductory problems. Chapter four is the exegesis of Micah 2:1-13. The sociological method is applied in order to highlight the social issues in the text. In chapter five the message of the text is articulated. In the last chapter the nature of Pentecostal social involvement is discussed.
Biblical and Ancient Studies
M.A. (Bybelkunde)
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Mwale, Emanuel. "Jesus Christ’s humanity in the contexts of the pre-fall and post-fall natures of humanity: a comparative and critical evaluative study of the views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley." Thesis, 2019. http://hdl.handle.net/10500/27660.
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Bibliography: leaves 653-669Before God created human beings, He devised a plan to save them in case they sinned. In this plan, the second Person of the Godhead would become human. Thus, the incarnation of the second Person of the Godhead was solely for the purpose of saving fallen, sinful human beings. There would have been no incarnation if human beings had not sinned. Thus, the nature of the mission that necessitated the incarnation determined what kind of human nature Jesus was to assume. It was sin that necessitated the incarnation – sin as a tendency and sin as an act of disobedience. In His incarnational life and later through His death on Calvary’s cross, Jesus needed to deal with this dual problem of sin. In order for Him to achieve this, He needed to identify Himself with the fallen humanity in such a way that He would qualify to be the substitute for the fallen humanity. In His role as fallen humanity’s substitute, He would die vicariously and at the same time have sin as a tendency rendered impotent. Jesus needed to assume a human nature that would qualify Him to be an understanding and sympathetic High Priest. He needed to assume a nature that would qualify Him to be an example in overcoming temptation and suffering. Thus, in this study, after comparing and critically evaluating the Christological views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley, I propose that Jesus assumed a unique post-fall (postlapsarian) human nature. He assumed the very nature that all human beings since humankind’s fall have, with its tendency or leaning towards sin. However, unlike other human beings, who are sinners by nature and need a saviour, Jesus was not a sinner. I contend that Jesus was unique because, first and foremost, He was conceived in Mary’s womb by the power of the Holy Spirit and was filled with the Holy Spirit throughout His earthly life. Second; He was the God-Man; and third, He lived a sinless life. This study contributes to literature on Christology, and uniquely to Christological dialogue between Evangelical and Seventh-day Adventist theologians.
Philosophy, Practical and Systematic Theology
D. Phil. (Systematic Theology)