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1
PINAS, ROMILDO HENRIQUES. "GOD IN HUMAN PERSON ACCORDING WOLFHART PANNENBERG." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2007. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=11579@1.
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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIORO presente estudo busca fazer uma leitura da antropologia teológica de W. Pannenberg, sistematizando a temática e demonstrando, através do autor mencionado, a dimensão religiosa como constitutivo essencial do ser humano. O cenário que faz fundo a este estudo é a modernidade, o homem situado num contexto moderno. Num primeiro momento, o trabalho aborda as dimensões espiritual e corporal da pessoa, apontando para uma integração entre elas, principalmente dentro do contexto bíblico cristão. O estudo aprofunda a temática da pessoa humana, inserindo a mesma no contexto do relacionamento social, mostrando a tensão entre indivíduo e sociedade - abertura e fechamento. Num segundo momento, o estudo pontua a liberdade como constitutivo indispensável do ser humano e da subjetividade verdadeira. É na experiência da liberdade que se pode falar do homem como consciência. A liberdade, bem como a transcendência, são pressupostos para a dimensão religiosa do homem e, a transcendência não só exprime o movimento do homem na sua vida como espírito, mas também, constitui o movimento da história, isso principalmente dentro da visão cristã de homem e de história. O estudo mostra o homem como abertura para Deus e a fundamentação teológica para esta argumentação. Aqui se trabalha a temática da imagem e semelhança com Deus no pensamento de Pannenberg e a relação dessa imago Dei com o mundo. A pesquisa faz a abordagem da validade da dimensão religiosa e a idéia de confiança e abertura no contexto da religião; para daí situar a pessoa como identidade religiosa. Por fim, o estudo chega à sua fundamentação em Jesus Cristo. É Jesus o protótipo de pessoa humana; ele é o fundamento de nossa liberdade, o destino para onde a mesma caminha. Jesus é o que reconcilia o homem com Deus e consigo mesmo. Nele o homem encontra a sua plenitude como esperança escatológica.
The aim of this paper is a reading into Pannenberg`s theological anthropology, by systematizing the theme and demonstrating, through the aforesaid author, that the religious dimension is an essential constitutive of the human being. The background of the paper is modernity - man situated in a modern context. In a first moment, the study discusses the person´s spiritual and corporeal dimensions, pointing out their mutual integration, specifically in Christian biblical context. The essay inquires into the theme of the human being, embedding it in the context of social relations, showing the tension existing between the individual and society - openness and seclusion. In a second moment, the study points out freedom as an indispensable constitutive of the human and of true subjectivity. It is in the experience of freedom that it is possible to speak about man as conscience. Freedom as well as transcendence are presuppositions for man`s religious dimension; transcendence expresses man´s movement in his life as a spirit; it also constitutes the movement of history, especially in the Christian vision of man and history. This paper shows man as openness to God, and evinces the theological basis for such argumentation. This is where the study develops the theme of man as image and likeness of God in Pannenberg´s thought, and the relation between this imago Dei and the world. At this point, the paper faces the question about validity of the religious dimension, and the idea of trust and openness in religious context, so as to situate the person as a religious identity. Finally the study reaches its foundation on Jesus Christ. Jesus is the prototype of the human; he is the foundation of our freedom and its goal. Jesus is the one who reconciles man with God and with himself; in Jesus, man finds his plenitude as eschatological hope.
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Lee, Chang-Woo. "Impassible suffering of God according to Cyril of Alexandria." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p062-0267.
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Cleary, Kathleen Colligan. "Playing God in live theatre: the politics of representation /." The Ohio State University, 1994. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487848891513182.
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Boland, Vivian. "Ideas in God according to Saint Thomas Aquinas : sources and synthesis /." Leiden ; New York ; Köln : E. J. Brill, 1996. http://catalogue.bnf.fr/ark:/12148/cb36693757q.
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Bredemeyer, Ryan M. "Divine causation and human freedom according to Thomas Aquinas." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Ziccardi, Costantino Antonio. "The relationship of Jesus and the Kingdom of God according to Luke-acts /." Roma : Editrice Pontificia Università Gregoriana, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9788878391260.
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Mooney, Hilary A. "Theophany the appearing of God according to the writings of Johannes Scottus Eriugena." Tübingen Mohr Siebeck, 2003. http://d-nb.info/988784289/04.
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Mooney, Hilary A. "Theophany : the appearing of God according to the writings of Johannes Scottus Eriugena /." Tübingen : Mohr Siebeck, 2009. http://d-nb.info/988784289/04.
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Robb, Michael Stewart. "The Kingdom among us : Jesus, the Kingdom of God and the Gospel according to Dallas Willard." Thesis, University of Aberdeen, 2016. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=230982.
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The first chapter introduces Dallas Willard, his place in 20th century thought and the necessity of research at this present time. The thesis's sources, approach and topic, i.e. an exposition of Willard's view of the kingdom of God, the gospel of the kingdom and Jesus as understood by Jesus' first listeners before his ascension, are discussed. The thesis's four principle chapters focus on two stages of the Jesus' first listeners' understanding of his gospel. The first of these, chapter two, is a digression which examines Willard's tenuous relationship to a few exegetical scholars who, like Willard, claim that the church's gospel ought to be Jesus' gospel. But Willard's differing conclusions about that gospel point to his differing approach to the Scriptures concerning which he says, “You have to be, in a certain manner, an ontologist if you're going to understand the Scripture.” The chapter concludes by laying some signposts to a full dress account of Willard's doctrine of God and the Bible, religious epistemology and hermeneutics. Chapter three starts with Willard's view of the basic mental framework of both Jesus and of his first listeners which enabled a first stage understanding of Jesus' gospel, namely that the eternal kingdom of God was available for Jesus. This gospel is analyzed in terms of its underlying Christology and soteriology. The effect that belief in this gospel has on people is discussed before concluding with Willard's view of the status of this gospel in light of Jesus' death and resurrection. A necessary digression is pursued in chapter four to consider Willard's view of the availability of the kingdom before Jesus' advent. Temporary and enduring elements of that divine arrangement are discussed before setting up the next stage by speaking of Willard's view of the transition to the new arrangement which is announced by and made possible in Jesus Having prepared the way in the previous chapters, chapter five covers the altogether new understanding of God's kingdom which is the hallmark of Willard's theology, namely that the kingdom of God is available through Jesus to everybody. As in chapter three, this “second stage” understanding is analyzed in terms of its assumed Christology and soteriology. A much longer digression is necessary in order to describe the effect that belief in this gospel has on people. The final points of the thesis concern the continuing relevance of this stage in light of Jesus' death and resurrection.
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Smith, Thomas M. "A critical analysis of the image of God in man according to Karl Barth." Portland, Or. : Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Brownsberger, William L. "An exposition and evaluation of the doctrine of the unity and infinity of God according to Wolfhart Pannenberg." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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PEREIRA, MARIVANI DE OLIVEIRA DE AQUINO. "WHAT IS GOD?: THEOLOGICAL AND PASTORAL REFLEXION ON THE ADULT FAITH IN THE GOD JESUS, AS AGAINST THE FAITH IN THE GOD OF CHILDISH OMNIPOTENCE, ACCORDING TO D MORANO." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2005. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=7817@1.
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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICOA dissertação estuda, primeiramente, a interpelação da psicanálise à fé cristã, conforme o psicanalista e teólogo espanhol Domínguez Morano. É apresentado o conflito gerador da crítica à religião: o ser humano objetiva a religião, no intuito de aplacar a angústia da culpa ou de satisfazer sua necessidade de consolo e proteção. O resultado é a idéia do Deus da onipotência infantil. Num segundo momento, e já no campo da reflexão teológica, procura-se identificar em que consiste a relação adulta com o Deus de Jesus de Nazaré, a partir da experiência vivida por Ele. A reflexão está fundamentada no pensamento do mesmo Domínguez Morano, enriquecido com a contribuição de outros teólogos da atualidade que estudam a temática. Finalmente, são apresentadas algumas pistas, a serviço da vida cristã e da pastoral, com a intenção de colaborar na superação do egocentrismo religioso e na vivência da abertura ao Deus desvelado por Jesus.
The text discusses, firstly, the claim of psychoanalysis unto the Christian faith, as per the Spanish psychoanalyst and theologist Domínguez Morano. The generating conflict of the criticism of religion is presented: the human being clings to religion aiming to ease the anguish from guilt or to fill the need for protection and solace. The result is the God of childish omnipotence. Secondly, already within the field of theological reflexion, the attempt is to identify the actual meaning of the adult relationship with the God of Jesus of Nazareth, as from the experience lived by Him. The reflexion is based upon the thoughts of the same Domínguez Morano, enlightened by the contribution of other contemporary theologists who study the subject. Lastly, a few clues are presented to the service of the Christian life and of the pastoral, with the objective of overcoming the religious egotism and in the actual living of the individual opening to the God by Jesus revealed.
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Hoover, Jon. "The doctrine of God according to Athanasius and Al-Ashʻarī comparing a Christian theologian and a Muslim theologian /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Huang, Caleb T. C. "Jesus' teaching on "entering the Kingdom of Heaven" in the Gospel according to Matthew (interpretation of selected Matthean texts and parables) /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Chiao, Mei-Lun. "The kingdom and the leadership the reflections of the pastoral leadership according to the concept of kingdom as found in the Bible /." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.
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Elkaisy-Friemuth, Maha. "Forms of relationship between God and human beings according to 'Abd al-Jabbar, Ibn Sina and Al-Ghazali." Thesis, University of Birmingham, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.246857.
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Malan, Andreas Dawid. "Critical normal traffic loading for flexure of bridges according to TMH7." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80013.
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Thesis (MScEng)--Stellenbosch University, 2013.ENGLISH ABSTRACT: Different types of live loading due to traffic may act on bridges. The focus of this study is on normal traffic loading according to the South African specification of TMH7. Heavy vehicles are not included in normal traffic loading. TMH7 represents the code of practice for the design of highway bridges and culverts in South Africa. The aim of the study is to provide an insight into the flexural analysis of skew bridges, under the effects of normal traffic loading. The need for the study arose since the specification of TMH7 does not explicitly specify application patterns for normal traffic loading. Only the intensity of normal traffic loading is specified and it should be applied to yield the most adverse effects. For these reasons, a set of so-called standard application patterns are investigated and developed through the course of this study. The envelope of the values from the standard application patterns are compared to the most adverse application pattern for flexural effects in certain design regions of the bridge deck. Flexure, as in the context of this study, translates into the bending and twisting of the bridge deck under loads. A number of numerical experiments are performed for typical single span and multi-span continuous carriageways, where the standard application patterns are compared to the most adverse application patterns. The results from the numerical experiments are documented and compared as the angle of skew of the bridge deck increases in plan-view. For this purpose, the development of effective and specialized software was necessary. It was found that the set of standard application patterns can be used as a preliminary approximation for the most adverse effects of normal traffic loading, for specific flexural resultants in certain design regions of a bridge deck. However, for a large number of secondary flexural effects, the set of standard application patterns did not represent a good approximation for the most adverse values.
AFRIKAANSE OPSOMMING: Verskillende tipes lewendige belasting, as gevolg van verkeer, kan op brûe inwerk. Die fokus van die studie is op normale verkeers-belasting volgens die Suid-Afrikaanse spesifikasie van TMH7. Swaar-voertuie word nie ingesluit by normale verkeers-belasting nie. TMH7 verteenwoordig die kode vir die ontwerp van padbrûe en duikers in Suid-Afrika. Die doel van die studie is om insig te verskaf in die buig-analise van skewe brûe, as gevolg van die werking van normale verkeers-belasting. Die rede vir hierdie studie ontstaan aangesien die spesifikasie van TMH7 nie eksplisiet aanwendingspatrone vir normale verkeers-belasting voorskryf nie. Slegs die intensiteit van normale verkeersbelasting word voorgeskryf en dit moet aangewend word om die negatiefste effekte te verkry. Vir hierdie redes word 'n versameling van sogenaamde standaard aanwendings-patrone deur die loop van die studie ondersoek en ontwikkel. Die omhullings-kurwe van die waardes wat deur die standaard patrone gelewer word, word vergelyk met die waarde van die aanwendings-patroon wat die negatiefste buig-effek in sekere ontwerp-areas van die brugdek veroorsaak. Buig-effekte, soos van toepassing op hierdie studie, verwys na buig en wring van die brugdek as gevolg van belastings. 'n Aantal numeriese eksperimente, vir enkel-span sowel as multi-span deurlopende brugdekke, word uitgevoer en die standaard aanwendings-patrone word vergelyk met die aanwendings-patrone wat die negatiefste waardes lewer. Die resultate van die numeriese eksperimente word gedokumenteer en vergelyk soos die hoek van skeefheid van die brugdek in plan-aansig toeneem. Vir hierdie doel is die ontwikkeling van effektiewe en gespesialiseerde sagteware dus nodig. Daar is gevind dat die standaard aanwendings-patrone, vir spesifieke buig-resultante in sekere ontwerp-areas van die brugdek, as 'n voorlopige benadering vir die negatiefste effekte van normale verkeers-belasting gebruik kan word. Dit was egter verder gevind dat vir 'n groot aantal sekondêre buig-effkte, die versameling standaard aanwendings-patrone nie as 'n goeie benadering vir die negatiefste waardes dien nie.
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Linden, Gerson Luis. "The role of the ministry and of the church in the mission of God according to Matthew 28:16-20." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Stout, Huili Shen. "The Epistemology of Divine Love According to St. John of the Cross." University of Dayton / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1529928557614971.
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SANTOS, JULIO CESAR DOS. "THE GODS IMAGE IN THE HUMAN BEING, ACCORDING TO EMIL BRUNNERS THEOLOGY: THE HUMAN BEING AS A RELATIONAL AND RESPONSIBLE IN THE FACE OF GOD." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2009. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=15176@1.
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O ser humano é incontestavelmente um ser que se destaca dos demais tipos
de vida existentes na terra. O teólogo suíço Emil Brunner entende este diferencial
da dignidade humana a partir da compreensão teológica de que o ser humano foi
criado segundo a Imagem de Deus. Mesmo diante da maldade humana, ainda
assim, o ser humano é reconhecido pela teologia cristã como alguém que está em
relação com Deus, por isso é responsável. São nestas duas características humanas
que Brunner enxerga os traços da Imagem de Deus na existência humana. Pois
somente um ser que é relacional (portanto livre e sujeito) e responsável pode ser
um interlocutor de Deus, e assim ser capaz de receber e transmitir o amor que
procede de Deus. Mas o ser humano pecador vive mal a sua relação e
responsabilidade, pois encontra-se em um estado de pecado, que é rebelião e
inimizade contra Deus. Em Jesus Cristo o ser humano tem restaurada a sua
relação e responsabilidade com Deus, a Imagem de Deus é restaurada à situação
que Deus quer que ela esteja. Sendo assim, nesta dissertação tratamos da teologia
brunneriana em sua compreensão sobre a Imagem de Deus no ser humano antes
do pecado, no estado de pecado, e à luz da revelação de Jesus Cristo.The human being is clearly a being that stands out from other types of life existing on earth. The Swiss theologian Emil Brunner understands this human dignity differential from the theological comprehension that the human being was created according to God`s Image. Even in the face of human evil, the human being is recognized by the Christian theology as someone who is in relation with God, for this reason he is responsible. These are two human characteristics that Brunner sees traces of the God`s image in human existence. Because only a being that is relational (i.e. subject and free) and responsible can be God`s interlocutor and thus be able to receive and transmit the love that comes from God, But the sinful human being lives badly its relationship and responsibility because it is in a state of sin, which is rebellion and enmity against God. In Jesus Christ the human being has restored its relationship and responsibility to God, the God`s Image is restored to the situation that God wants. Thus, this dissertation deals of the brunneriana`s theology in his understanding on God`s image in man before the sin, the state of sin and over the light of Jesus Christ`s revelation.
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Kim, Kyoung-Shik. "God will judge each one according to his works : the investigation into the use of Psalm 62:13 in early Jewish literature and the New Testament." Thesis, University of Aberdeen, 2005. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=166237.
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The current thesis examines the use of Ps 62:13 (61:13 LXX) in the context of judgment according to works in early Jewish literature and the NT. The objective of this thesis is to challenge the majority view about the theme of judgment according to works in early Judaism and the NT. According to this view, the literature of early Judaism and the NT does not use any particular OT passage(s) when they refer to the idea of divine judgment according to works: they draw on a theological conviction which is rooted in the OT or simply use expressions or concepts from the OT. However, we argue that most of the passages under investigation allude to Ps 62:13 (Psi 61:13) and the whole body of the psalm. Accordingly, this study argues that the references to judgment according to works in the passages studied here are to be understood as scriptural interpretation, interpretation of Ps 62 (61 LXX) in particular. In part 1 ('Prolegomena'), we begin by establishing the need for and significance of our study. We look into two areas in which Ps 62 has not received sufficient treatment: studies on judgment according to works and similar topics, and studies on the use of the OT in the NT. Also, the present thesis highlights the significance of the topic 'judgment according to works' in Pauline scholarship, especially in the light of the challenge by the New Perspective. After stating the limitations of our study, we employ two tools to examine the use of Ps 62:13 in the context of judgment according to works: intertextu˙ality, and Jewish mediation of scripture. In addition, this study uses five criteria to determine the presence of Ps 62:13 in later writings. Then, Chapter 1 examines the Hebrew text of Ps 62 and its Greek translation (Psi 61), focusing on the major themes. Part 2 (chapters 2-7) looks into the use of Ps 62:13 (61:13 LXX) in early Jewish literature up to the end of the first century BC. We deal with five works from the Second Temple period: Sirach, 1 Enoch, Apostrophe to Zion (11Q5 22:1-15), Psalms of Solomon and Pseudo-Philo's LAB. The first section of each chapter considers whether each writer uses Ps 62:13 (61:13 LXX) in the passages under discussion. After establishing on the basis of our criteria that these passages make use of the psalm, the second section of each chapter deals with interpretations of the psalm in the context of judgment according to works. Chapter 7 summarizes our six findings in the use of Ps 62:13 in early Jewish literature: (1) in the passages under examination Ps 62:13 (61:13 LXX) is used along with other themes drawn from Ps 62; (2) Ps 62:13 is employed in the context of the restoration of Jerusalem; (3) in some passages, Ps 62:13 (Ps 61:13 LXX) is mainly used to refer to punishment/condemnation; (4) although it overlaps (3), Ps 62:13 is used in the context of the punishment of the Gentiles and the vindication of Israel; (5) the criteria of judgment (vindication and condemnation) are clearly similar to those in Ps 62; (6) Ps 62:13 is sometimes employed in the context of an eschatological or postmortem event in a soteriological sense. Part 3 (chapters 8-12) is devoted to examining the use of Ps 62 in the New Testament. In this part, we discuss Matthew, Romans, 2 Timothy, 1 Peter and Revelation. It aims to deal with how early Jewish interpretations of the psalm (Ps 62:13 in particular) influenced the NT writers when they employed Ps 62:13 in the context of divine judgment according to works. As in part 2, the first section of each chapter considers whether Ps 62:13 is used in each NT book under scrutiny and the second part of each chapter looks into its interpretations. The last section of each chapter summarizes what we have found in each NT book. We find that Matthew uses Ps 62:13 while his use of the noun (pirho a&d14; zeta&igr;sigma) reflects Sir 32:24. Also, it is found that Paul interacts with early Jewish interpretation of Ps 62:13, as it is presented in Sir 32:24-26 and Ps Sol 2. Our analysis of 2 Timothy shows that the author uses Ps 62:13 directly without depending on early Jewish mediation of the psalm. The use of Ps 62:13 in 1 Peter indicates that the author employs the passage from Ps 62 in a similar way that Ps Sol 2 interprets the psalm. Lastly, our examination of Revelation shows that John uses Ps 62:13 to refer to the criteria of judgment in Ps 62 and interprets the psalm in the context of the establishment of the New Jerusalem. The close link between judgment according to works and Jerusalem is found in Ps Sol 2 and 17 and 11Q5 22. John uses the psalm in a similar way. The last part ('Conclusion') rounds off our examination of the use of Ps 62:13 in early Judaism and early Christianity. Here we summarize our findings in five areas: (1) the references to judgment according to works as being clearly based on Ps 62:13 (61:13 LXX); (2) the respect for the original context of Ps 62; (3) the influence of early Jewish interpretations of the psalm on the NT writers; (4) the eschatologizing of judgment according to works and its implications for the covenantal nomism hypothesis; and (5) the similarity and dissimilarity in understanding of the criteria of judgment according to works. Lastly, we indicate that further study is needed to examine the use of Ps 62:13 in later works such as 2 Baruch, Joseph & Aseneth, 1 Clement, 2 Clement and the Apocalypse of Peter.
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Auer, Benedict Auer Benedict. "Deus absconditus as muse : an approach to the writing of poetry as a form of contemplative prayer for those who live with the Hidden God /." Dissertation abstract, 1992. http://homepages.stmartin.edu/fac%5Fstaff/auer/other/AbstractofDissertation.HTML.
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White, Aaron. "The prophets agree : Jesus, the Day of the Lord, and the People of God according to the Lukan reading of the Greek Book-of-the-Twelve-Prophets." Thesis, University of Bristol, 2017. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.743014.
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Ahrnke, Stephan. "Divine presence in the Yahad : the identity of the Qumran community in relation to God according to IQS and IQH as revealed in their interpretation of biblical texts." Thesis, Durham University, 2003. http://etheses.dur.ac.uk/4006/.
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This dissertation presents a study of the idea of Divine presence as represented in two of the Dead Sea Scrolls, IQS and IQH. It will attempt to demonstrate that it is a particular and distinctive idea of that presence that provides the Yahad's identity. To show how this might be so, the thesis will examine words and phrases used in IQS/H to describe God's presence in comparison with those same words and phrases in the Hebrew Bible. At times, it will be necessary to adduce collaborating evidence, drawn from other Qumran documents (IQSa, IQM), the LXX, the Vulgate, and Rabbinic literature. The thesis will note how scholarly literature on the Qumran documents studied here display a comparative neglect of the fundamental theme of Divine presence. After setting out the problem, the aim, and the method of this thesis in the introduction, I outline in what way the question of Divine presence influences our understanding of the identity of the Qumran Community by reviewing scholarly literature on this question. The study falls into four parts. In the first part, I analyse how IQS and IQH describe the nature and dwelling place of God. This part forms the basis for the following investigations. In the second part, I ask the question whether or not IQS and IQH describe a way in which the Yahad can experience God. In the third part, I investigate the relationship between God and the Qumran Community as described by IQS/H in two ways. First, I analyse how IQS/H picture God as the one who approaches the Commimity; secondly, I identify the means by which God approaches the Yahad as the principles on which the special relationship between the Community and God - a unique understanding of Divine presence - rests. In the fourth part of this thesis, I investigate how IQS/H picture life in the Community that is based on these principles. I focus on aspects of life in the Yahad that describe the special relationship between God and the Yahad most clearly. Finally, before concluding, I analyse the significance of the 4QS-Fragments asking the question whether the recently published fragments alter the idea of Divine presence as described IQS.
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Nascimento, Abimael Francisco do. "A Teologia do Cordeiro no Evangelho segundo João: Jo 1,29;19,34-36." Pontifícia Universidade Católica de São Paulo, 2013. https://tede2.pucsp.br/handle/handle/18336.
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Previous issue date: 2013-12-16This research was guided by the method of literature review, in order to answer the question put on the problem: Which is the relevance and which are the implications of the image of the lamb, attributed to Jesus in the Gospel of John? - This question raises some considerations, such as: the relevance occurs due to the formation of the community that is the basis of this Gospel, as to say, groups that formed the Johannine community, those of the first hour, knew the cultic life of the Israelite tradition and applied it to Jesus through the typology of the lamb. A second consideration is that the lamb was in the worship, either to Jews or Samaritans, an element very present, kept from thanksgiving to the atonement. However, their presence more fixed in memory was that linked to the night of the Exodus, in which God commanded to sacrifice a paschal lamb. This celebration reminded every year the divine intervention and cherished the hope of a new exodus, in which the people would be released from the judge of the empires. The third consideration is on the figure of the lamb and the prophetic tradition of the Second Isaiah, who had proposed a cultic replacement: now a servant, like a lamb, would be the atoning of the sins of the people ( cf. Is 53:7 ). The servant of Isaiah takes the atoning function, something that was reserved for sacrificial rituals. Now, the servant assumes this function. Given this, the salutation of John the Baptist to Jesus (cf. Jn 1:29 ) gains another dimension, but with the possibility of combining the two ideas, as to say, the greeting of the Batista seems to address both perspective of the Paschal Lamb as well as the Suffering Servant. So that the Johannine Jesus assumes the role of lamb, but no more a lamb only to Israel but to the whole world. With this, the salvation of the Lamb-Servant is universal. He plays the role of forgiving sins and to make passing to eternal life, since He reconciles the mankind to God through his blood. The greeting of John the Baptist in John 1:29, in principle shows somewhat understandable, however, from a theological journey that culminates on Golgotha, in John 19.34-36, it is understandable what John the Baptist had announced in the opening week of Jesus' activity. Now, in the Passion, the final Easter is accomplished, full forgiveness is given, through the voluntary surrender of the Lamb of God
Apresente pesquisa pautou-se pelo método de pesquisa bibliográfica, com o fim de responder à questão lançada sobre o problema: qual a relevância e implicações da imagem do cordeiro, atribuída a Jesus, no Evangelho segundo João?- Desta interrogação surgem algumas considerações, tais como: a relevância se dá em virtude da formação da comunidade que está na base deste Evangelho, isto é, os grupos que formaram a comunidade joanina, aqueles da primeira hora, conheciam a vida cultual da tradição israelita e a aplicaram a Jesus por meio da tipologia do cordeiro. Uma segunda consideração é que o cordeiro era no culto, seja para samaritanos ou para judeus, um elemento bastante presente, e cumpria desde a ação de graças até a expiação. No entanto, sua presença mais fixada na memória era aquela ligada à noite da saída do Egito, na qual Deus ordenou a imolação de um cordeiro pascal. Esta celebração lembrava, a cada ano, a intervenção divina e alimentava a esperança de um novo êxodo, que libertasse o povo do julgo dos impérios. A terceira consideração é sobre a figura do cordeiro e a tradição profética do Segundo Isaías, que havia proposto uma substituição cúltica: agora um servo, semelhante a um cordeiro, seria o expiador dos pecados do povo (cf. Is 53,7). O servo de Isaías assume a função expiatória, algo que era reservado a rituais de sacrifício. Agora, o servo assume esta função. Diante disto, a saudação de João Batista a Jesus (cf. Jo 1,29) ganha outra vertente, mas com a possibilidade de aliar as duas ideias, isto é, a saudação Batista parece contemplar, tanto a perspectiva de Cordeiro Pascal, como de Servo Sofredor. De modo que o Jesus joanino assume a função de cordeiro, mas, não mais um cordeiro somente para Israel, e sim para todo o mundo. Com isto, a salvação do Cordeiro-Servo é universal. Ele cumpre a função de perdoar os pecados e de fazer passar para a vida eterna, visto que reconcilia, com o seu sangue, a humanidade com Deus. A saudação de João Batista em Jo 1,29, a princípio se mostra pouco compreensível, no entanto, a partir de um percurso teológico que culmina no Gólgota, em Jo 19,34-36, faz-se compreensível o que João Batista havia anunciado na semana inaugural da atividade de Jesus. Agora, na Paixão, a Páscoa definitiva se realiza, o perdão pleno é dado, por meio da entrega voluntária do Cordeiro de Deus
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Van, der Merwe Dirk Gysbert. "Discipleship in the fourth gospel." Thesis, 1996. http://hdl.handle.net/2263/28336.
Full textAbstract:
In principle discipleship is the continuation of the mission of Jesus through the imitation (hupodeigma) of Jesus' way of life. This implies that his disciples will live according to the will of God, for Jesus was the personification of the will of God. The disciples of Jesus are therefore the locus of the manifestation of God -- their way of life must indicate the presence of Jesus (and God) in the world in a different mode. Discipleship indicates a personal relationship between Jesus and his disciples which is modelled/based on the Father-Son relationship which is elucidated by the agency model. A Descent-Ascent Schema forms the setting for this concept, with the Johannine dualism as the determining factor for this schema. Thus the 'agency' motif constitutes the structure for discipleship in the Fourth Gospel with a revelatory-salvivic assignment. The revelatory aspect concerns the disciples' relationship towards God and the salvivic aspect their directedness towards the world. The disciples have to live a holy life through which God will be revealed and which will enable them to accomplish their mission in the world so that the world may become saved. This study concentrates on the theological perspective of discipleship with some reference to the characteristics of discipleship.Thesis (DD)--University of Pretoria, 2012.
New Testament Studies
unrestricted
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Kim, Sean Seongik. "The Spirituality of “Following Jesus” according to the Gospel of John: an investigation of "akoloutheo" and correlated motifs." Thesis, 2016. http://hdl.handle.net/10500/21709.
Full textAbstract:
The present thesis explores the Spirituality of following Jesus according to the Fourth Gospel by investigating the whole profile of the term akoloutheo. In particular, this thesis probes what theological implications are communicated by the association of akoloutheo with correlated motifs in the pericopes where it is employed in spiritual connotation. The texts investigated are: John 1:35-51; 8:12; 10:1-42; 12:26; 13:36-14:3; 21:1-19. Each text communicates the particular and manifold aspects of the Spirituality of following Jesus. Yet, the most distinctive aspects of the Johannine Spirituality of following Jesus imparted throughout almost all the research texts can be summarized by “directional” and “relational.” The life of following Jesus is a journey toward a destination to which Jesus leads his followers, that is, into a relationship with the Father by being with Jesus where he is, and by being with him where he goes and will be in glory. It is ultimately participating in the Son’s communion with the Father. Jesus, who was with the Father and in the bosom of the Father, came down (descended) to bring his followers to the Father, and ascends to the Father taking them with him, so they may be with him where he is with the Father in love and glory.Christian Spirituality, Church History and Missiology
D.Th. (Christian Spirituality)
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Remezov, Anatoly. "Humanity's rejection of God, the creator, according to Romans 1:18-32." Diss., 2002. http://hdl.handle.net/10500/1128.
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The author of dissertation considers that dependence of behavior of people on their attitude toward God the Creator is perhaps the first and the most important topic that comes to mind during the study of the present passage of the most fundamental Paul's epistle. We believe it is necessary to explore "false foundations" as we see as Paul opposes to them his ideology -
ideology of worship to God the Creator. We affirm that Paul sees the main reason of immoral behavior in such area of man's activity as thinking that, in its tum, denies the Creator of every living thing of Earth and because of its incapability to rule over human passions is forced to look for an ideological basis for its acts.
This thesis has also practical meaning because it demonstrates Paul's methodology of disproval of false theories of that time revealing their illogicality and senselessness.Biblical and Ancient studies
M. Th (New Testament)
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McFadden, Kevin William. "Judgment according to Works in the Epistle to the Romans." Diss., 2011. http://hdl.handle.net/10392/2846.
Full textAbstract:
This dissertation examines the meaning and function of the theme of judgment according to works in the epistle to the Romans. It may be summarized with two theses: First, in Romans 1:18-3:20, the judgment motif primarily functions to make a universal accusation of sin and guilt which lays the foundation for Paul's doctrine of justification by faith. Second, within the argument of Romans, justification by faith is an alternative, saving approach to the positive recompense of the final judgment. Two other functions of the motif are also identified in the letter. In Romans 3:1-8 the theme of judgment functions to make a defense of the righteousness of God. This passage also confirms my argument that judgment functions as an accusation against the Jewish people in 2:1-29, because it answers objections to that accusation. Finally, in Romans 14:1-23 the theme of judgment according to works functions to make an exhortation to the Christian community at Rome. In this passage Paul is confident that his Christian audience will stand at the judgment because of the saving work of God.
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Ceballos, Maria Teresa Ruiz, and 陸琬璞. "THE CHRISTIAN EXPERIENCE OF GOD ACCORDING TO JUAN MARTIN VELASCO REFLECTED IN THE ASIAN CONTEXT." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/94825057857138634619.
Full textAbstract:
碩士輔仁大學
宗教學系
92
The main problem of the thesis is to present Juan Martin Velasco, Spanish theologian and philosopher who review the experience of God in secularized western societies and to observe the development of the experience in the Asian plural religious context.
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Matebula, Caleb. "The demand for faith in the kingdom ethos according to the synoptics." Thesis, 2012. http://hdl.handle.net/10210/5534.
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M.A.The script focuses on the theology of the Synoptics, the meaning of the kingdom as it is dealt with by the writers of the Synoptic Gospels, and the demand for faith in the kingdom within the Synoptics. It gives the theology of the Synoptics. The existence of God and his work of creation are accepted without question just as it is in the Old Testament. God is seen as the provider of the whole universe, and He is its Monarch. He is the God who reveals himself to his creation, especially man (anthropos). He seeks to have an intimate relationship with man which is possible through his Son Jesus Christ. Man is invited to this relationship with the purpose of becoming God's child. Those who refuse this relationship do so at their own will with the understanding of the consequences thereafter. The Synoptics teach about the kingdom of God which he has brought to mankind through his Son Jesus. It is a kingdom of righteousness which is entered in by those who choose to meet the conditions laid by the King of the kingdom, namely God. These conditions are as follows: repentance, faith in Jesus Christ, humility, eager desire for righteousness, and peace making. The salvation that God gives is available to all. It introduces the kingdom of God to the individual who accepts it. Salvation is the reign of God to those who put their faith in Jesus. In the teaching of the Synoptics, it is not possible, from outside appearance of human beings, to see who is God's child and that of Satan. Judgement is left in the hands of God, the Supreme Judge. The existence of Satan and demons is accepted without question. Though Satan and demons are in the world, man is free to make his own decision independently, and is accountable to God. The kingdom of God is the reign of God both in the present age and in the age to come. The kingdom of God was promised in the Old Testament to Israel, was fulfilled in the New Testament by the coming of Jesus Christ on earth, and will be consummated at the end of this age. The kingdom of God is revealed to people through the ministry of Jesus which includes; healing, demon exorcism, raising the dead, forgiveness of sins, and the righteous lives of those who have been saved from their sins. The kingdom of God is a moral and ethical kingdom. For the kingdom of God to be experienced, one has to have faith in Jesus and the good news he brought. Faith is also necessary for one to continue in the kingdom. Faith result in a humble life and dependency of the one who brought the kingdom.
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Letang, Samuel. "The spirituality of ‘seeing him as he is’ according to 1 John 3:2." Thesis, 2017. http://hdl.handle.net/10500/25943.
Full textAbstract:
Includes bibliographical references (leaves 254-281)Using a text-immanent multi-dimensional methodology that combines impulses from both synchronic and diachronic reading of a text, this study focuses on understanding the spirituality embedded in ‘seeing him as he is’ in 1 John 3:2. Discourse analysis has provided the structure of the entire research by identifying the different semantic networks that enhance better understanding and dynamic interaction between text and reader.it has also helped in determining the argument and rhetoric of the Elder, assisting in constructing the bigger picture by means of semantic networks that create coherent mind maps and also relating what has been read with what is still to be read. The environs of the pericope under investigation have been used as a backdrop in order to arrive at an understanding of this envisaged eschatological phenomenon. These environs include the window provided by Judaism through the Old Testament, Hellenistic and Palestinian Judaism, extra-biblical literature, the Graeco-Roman world, mystery religions, philosophies, and the New Testament. These environs have pointed to the use of intermediaries in the visio-Dei. While ‘seeing him as he is’ in 1 John 3:2 involves both the Father and the Son, this eschatological expectation is weaved into a matrix of discourse that the Elder used to cushion the adherents in view of the pending apostasy. The adherents’ status as ‘children of God’ is the axis from which the Elder builds his entire discourse. They will experience love (1 Jn 4:16), his purity (1 Jn 3:3), his righteousness (1 Jn 2:1), his truth (1 Jn 5:20), and his glory (Jn 17:24). Although the adherents were already experiencing all these, it would be experienced completely after the Parousia, when they ‘see him as he is’. This study contributes towards a Johannine understanding of perceiving the divine, and reveals the climactic involvement of the Son in both the past and future perceptions including ‘seeing him as he is’ in 1 John 3:2. This study has identified the object of the Visio-Dei as Christ. It is He through whom believers will see the Father.
Christian Spirituality, Church History and Missiology
D. Phil. (Christian Spirituality)
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Tollefson, Joanne. "I live my life according to the pain: the lived experience of chronic pain in adults living in rural Queensland." 2009. http://eprints.jcu.edu.au/4783/1/Thesis_front.pdf.
Full textAbstract:
Chronic pain is ubiquitous in people all over the world. Australia is no exception, with up to a fifth of the population claiming that they have experienced chronic pain over the past year. Chronic pain has been explored in a multitude of studies over the past century, with the majority being quantitative studies aimed at understanding the patho-psycho-physiological aspects of pain, or the psychological/behavioural management issues. More recently, qualitative studies have been undertaken to begin to understand the individual person’s perspective on chronic pain in an attempt to inform health care professionals so they can better assist those they care for to live with their pain. In this study, living in rural areas provided a contextual background to living with chronic pain. Geographical distance often imposes restrictions on the health care services that are available, and these restrictions increase the impact of living with chronic pain in a rural area. The aim of this study was to answer the question: What is it like to live with chronic pain in a rural area of Queensland? An interpretive study using van Manen’s (1997) approach to hermeneutic phenomenology explored the experiences of seven adults living with chronic pain in rural areas of Queensland. Hermeneutic phenomenology was chosen as the underlying philosophy for this study. Conversational interviews were conducted with adults between the ages of 23 and 55 years in small towns in several parts of Queensland. The interviews were transcribed verbatim, and the resulting transcripts analysed using van Manen’s (1997) analytic approach. Several sub-themes emerged and fell into the four existential concepts or essences described by van Manen: spatiality, temporality, corporeality and relationality.
Spatiality - ‘The country style of life’ included four sub-themes. ‘Distance is the biggest problem’ spoke of geographical distance to sophisticated health care that was found to be a problem, both in additional physical discomfort during travel, and in personal and financial costs. As well, a diminution or lack of health care services in country areas was apparent. ‘Living in a small town’ assists the person to deal with their chronic pain quietly and privately. The ‘Safety and comfort of living in a small town’ revolved around the trust and the relationships participants developed with community members over the years. ‘Retreating to private spaces’ permitted disengagement from others, both mentally and physically, fostering relaxation and reducing pain.
Temporality - ‘This is my life now’, was constituted by four sub-themes. The temporal discontinuity between ‘what was’ and ‘what is now’ was explored in ‘I am different to what I was’. Grief was endured because of these changes and lives and identities were fragmented. As part of this experience, participants also attempted to retrieve a sense of self. ‘This is my life now’ told of the endurance and acceptance of the pain, and the recognition that the pain would be a constant companion. ‘Things will not improve’ extended this theme with reference to uncertainty, maintaining independence and the value of distraction. ‘Pace of life in the country’ demonstrated some of the positive factors that assisted with living with chronic pain in a rural area – quiet, fewer interactions and the slower rhythm of the country lifestyle.
Corporeality - ‘Some days are better than others’ included four sub-themes. ‘Pain is invisible – but it really does hurt’, related the psychological burden of not being able to actually demonstrate the hurt, and feeling like a fraud. ‘Difficult to name – all there is is the pain’ emphasised participants’ inability to articulate pain and the increased necessity for health care professionals to be astute in their assessment of the person living with chronic pain. ‘What’s wrong? What’s wrong? – the meaning of pain’ tells of making sense of the pain for peace of mind and giving it a name so as to legitimize it. ‘Balancing the pain’ brought forth the experience of persisting versus pacing of activities to reduce the effects of the pain, being aware of personal limitations, use of analgesia, and distraction to cope with the pain. ‘Mind over matter – the scary mental side of things’ tells of believing in their own body rather than worrying that they were losing their mind, the effects of mind over the somatic body and of depression, of memory loss and of cognitive dysfunction.
Relationality - ‘Relationships in Pain’ included four sub-themes. ‘Silence on pain’ relates stoicism, reticence about the pain, independence and perseverance. ‘Privacy – you don’t have to look and act happy’ protects as it keeps the pain from others. ‘Support and comfort’ from family, friends, community, animal companions and God helps cope with the pain. Good, solid family relationships empower, but as the circle widens, support and comfort became less apparent. ‘He just doesn’t understand’ paints a telling story of participants’ relationships with health care professionals. Inadequate care and difficult interactions were often experienced. As a consequence, traveling great distances to consult compassionate doctors occurred, although nurses were seldom mentioned.
Several key recommendations arose from the findings of this study. In respect to education, suggestions for future curricula development to help health care professionals to learn to provide more empathetic assistance to people living with chronic pain were made. In respect to clinical practice, the development more effective strategies to assist people living with chronic pain is suggested. Advanced practice nurses with an interest in, and further studies in assessing and managing chronic pain are needed in rural areas, both as practitioners and as mentors to other nurses. Adoption of standardised pain management strategies by professional organisations, and especially dissemination of these through their rural networks would assist health care professionals to practice in a consistent and contemporary way. The importance of aggressive and thorough pain assessment of people seeking health care advice in rural areas is an important finding in this study and should be utilized by all first-contact health care professionals.
In reference to research, specific recommendations were made. Since pain assessment and pain management are currently taught in the health care disciplines and have been for at least a couple of decades (personal experience), research projects are urgently needed to determine why this knowledge has not translated into practice in order to address the indifference, lack of knowledge and the stigma that people living with chronic pain face from the professionals who are supposed to assist them. Further qualitative studies are recommended to increase the scope of knowledge of the experiences of people living with chronic pain in rural areas.
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Makukule, Nelson Gabangaye. "The kingdom ethos of Jesus according to the synoptics in an African perspective." Thesis, 2012. http://hdl.handle.net/10210/6476.
Full textAbstract:
M.A.This work is aimed at dealing with the demand for the new ethos as proclaimed by the New Testament synoptic in view of the African context or perspective. The synoptic give a code of values by which the Christian church should live. The synoptic ethos is Jesus' ethos. Every nation and community is characterised by certain values of conduct. As a church we are also confronted by moments of decision making. This script is therefore attempting to answer or question the level of credibility taken at some point in life. Ethics which is a science of moral behaviour and principles of conduct , tells us that there is an expected way of behaviour from every individual in society. The question is when , when do we say that this is right , and when do we say this is wrong ? However, this script is not aimed at necessarily dealing with ethics in general. I have narrowed my subject to focus on the Kingdom ethos reflected in the synoptic. The only issue that one need to take into consideration is that all ethics have sources. The problem that existed in proclaiming Kingdom ethics has been religion. This script shows that religion and ethics are so interwoven that one cannot separate them. It is impossible for one to speak about one's moral behaviour and not include his religion. Religion tells people what to say and what not, what to eat and what not , where to go and what people to associate with and not. Religion and ethics are integrated in such w way that one cannot do without the other. One cannot speak about ethics outside religion. The ethos of the Jews came from their monotheistic religion, with the Law of Moses. Jesus' ethics came from His focus on the Kingdom which was both present and future. This shows again the problem of religion in Africa. African ethics have been drawn mostly from their own cultures , customs and religion. Jesus' Kingdom ethics, which is God centred, helps to show that all other sources are not relevant sources. Many church leaders in Africa are calling for an African religion and criticising the missionaries for having brought Western religion. The Kingdom ethics show how that it is not Western or African religion that matters much , all we need is the Christian religion and Jesus' ethos of the Kingdom. Finally the church is expected to play its role of reconciling this divided world. The purpose of the church is man, his human dignity and his right to develop himself in freedom. Jesus commanded the church to love, hence it is the duty of the church to be the prophetic voice of God in this confused generation. The ethics demanded by Jesus are practical and possible. We need God's mercy and grace to be real ambassadors of the Kingdom of God. As a church we have a responsibility. We need to move away from syncretism and serve God alone.
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Lai, Yun-Chu, and 賴韻筑. "The symbols of the dream and God in One hundred years of solitude according to the theory of Carl Gustav Jung." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/77186544438541011126.
Full textAbstract:
碩士靜宜大學
西班牙語文學系研究所
92
Columbian writer Gabriel García Márquez, who got the Nobel Prize in 1982, is a very important contemporary writer in the literary world in Spanish countries. There are a lot of abundant symbols that identify with the argument in his masterwork, One Hundred Years of Solitude (Cien años de soledad, 1967). In this dissertation, the theme focuses mainly on “dream” and “God” to analyze the symbolism. But, we try to use the theory symbolic of Carl Gustav Jung, the Swedish psychologist, to explore the symbolism of “dream” and “God”. In the chapter of “dream”, it is divided five topics: (a) dream of creation, (b) daydream, (c) dream of nostalgia, (d) dream of love, (f) dream of death. In part of “God”, it has five subjects: (a) image of God, (b) existence of God, (c) God and priest, (d) God in our heart, (f) God and saving. We hope that analyzing the symbolism of these two focuses can search and realize significance of content circumspectly. According to the saying of Jung, the vital spark of work can continue forever, but it needs us to appreciate and comprehend newly. Consequently, we desire that One Hundred Years of Solitude and the theory of Jung can spark each other in this dissertation. Also we desire that García Márquez and his novel both can show another appearance.
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Manikam, Terrel. "The preparation of the people of God for the final consummation according to Revealation 14 as compared with 1 Enoch 1-36." Thesis, 2012. http://hdl.handle.net/10210/4923.
Full textAbstract:
D.Litt et Phil.Bauckham rightly observes that the “… theology of Revelation is highly theocentric. This, along with its distinctive doctrine of God, is its greatest contribution to New Testament theology. Our study of it must begin with God and will both constantly and finally return to God” (1993b:23). True knowledge of who God is, is inseparable from the worship of God (cf. John 4:22) (Bauckham 1993b:32). To worship God is for the people of God the ultimate display of a love relationship that has been impacted by true knowledge. Apart from the outward liturgical forms, stands an inward reality of the people of God offering themselves to God (Romans 12:2-3). This inward reality, thereafter finds its expression in liturgical forms and traditions. The cliché “Worship is a life-style” cannot be overstated. Corporate worship cannot exist without a life-style of individual worship. How does authentic individual worship express itself? Jesus, in Matthew‟s Gospel (cf. 13:24-30; 36-43), warned that the kingdom will consist of wheat that is Jesus‟ seed; and weeds that are the devil‟s seed. At the end of the age, the separation of the two will take place with the former being gathered as God‟s possession; and the latter, gathered for punishment. Our study investigates this concept within the context of the Church which belongs to the kingdom of God. The reality within the Catholic Church and the individual local congregations that make up the Catholic Church, finds a mixture of wheat and weeds. The Scriptures teach that great apostasy will come about in the latter days as evil extends its seductive influence over God‟s people. Many will be seduced. Many already are! The prostitute Babylon, in the book of Revelation, is a major symbol which contradicts everything that is godly, holy and sacred [as represented by the Holy city, the New Jerusalem which resembles a prepared bride beautifully dressed for her husband (Rev. 21:2)]. God‟s message to His people is that Babylon will fall and forever be destroyed. Revelation 17 and 18 presents Babylon as evil in two spheres (Manikam 2004:VIII). Firstly, evil is personified as a prostitute who seduces people away from God into idolatry. Idolatry is witnessed in organized religion and even unorganized religion. Every belief outside of the true worship of Christ revealed in the Scriptures, is idolatry. Idolatry finds its root in the Beast, or the Anti-Christ, symbolized by the prostitute‟s prominent position on the beast (Rev 17; cf. Rev. 13-14). She is described as “sitting” on the beast, signifying her unity with the beast and her representation of the beast on earth as his ambassador. The beast is identified as the great persecuting power that rules by brute force and is the supreme enemy of Christ and the Church. This beast of Rev. 13 is further described in Rev. 17 as the one who leads the inhabitants of the earth into idolatry through the prostitute. In Rev. 18, the beast is portrayed as the one who seduces people into commercialism, through the prostitute. The seducing of humanity into idolatry and commercialism is still the beast and prostitute of modern times. This beast prevents man from acknowledging God and entering into a relationship with Him. It is this beast of Idolatry and Commercialism that Revelation reveals as the seducers of mankind, pointing them away from the living God. Revelation 17-18 outlines the final judgment and destruction of the beast‟s evil system, which leads to the true worship of God.
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Kuenzel, Karl Edwin. "The doctrine of the church and its ministry according to the Evangelical Lutheran Synod of the USA." Thesis, 2006. http://hdl.handle.net/10500/1608.
Full textAbstract:
Nothing has influenced and affected the Lutheran Church in the U.S.A. in the past century more than the doctrine of the Church and its Ministry. When the first Norwegian immigrants entered the U.S. in the middle of the 19th century, there were not enough Lutheran pastors to minister to the spiritual needs of the people. Some of these immigrants resorted to a practice that had been used in Norway, that of using lay-preachers. This created problems because of a lack of proper theological training. The result was the teaching of false doctrine. Some thought more highly of the lay-preachers than they did of the ordained clergy. Consequently clergy were often viewed with a discerning eye and even despised. This was one of the earliest struggles within the Norwegian Synod. Further controversies involved whether the local congregation is the only form in which the church exists. Another facet of the controversy involves whether or not the ministry includes only the pastoral office; whether or not only ordained clergy do the ministry; whether teachers in the Lutheran schools are involved in the ministry; and whether or not any Christian can participate in the public ministry. Is a missionary, who serves on behalf of the entire church body, a pastor? If only the local congregation can call a pastor, then a missionary cannot be a pastor because he serves the entire church body in establishing new congregations. Is a seminary professor, who trains future pastors, a pastor? If only the local congregation can call a pastor, a seminary professor cannot be a pastor because he is called by the seminary board of control and not one particular congregation. In seeking to develop a statement that clearly defines the doctrine of the Church and its Ministry, a controversy exists within the church body known as the Evangelical Lutheran Synod (ELS), the successor synod to the Norwegian Synod. The reason for the controversy is that two different views of how to develop a doctrinal statement exist in the ELS. Some go directly to Scripture and set forth a position. Others follow an example found in C.F.W. Walther's theses on Church and Ministry. They misunderstand and misuse this approach that was developed only for use in a controversy against an erring Lutheran pastor, Johannes Grabau of the Buffalo Synod. Many of those who utilize this approach are former members of the Lutheran Church Missouri Synod (LCMS), of which Walther was one of the founders. As a result of the two distinct approaches, there has been an inability to unanimously agree on the wording of the statements on the doctrine of the Church and its Ministry. It is the conclusion of the author that it is this reliance on statements made by individuals in previous centuries regarding particular situations that has caused the struggle to develop and serves to prolong it.Systematic Theology and Theological Ethics
D. Th. (Systematic Theology)