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Kim, Joseph Alexander. "Using narrative literature in biblical theology." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Hebbard, Aaron B. "Narrative irenics in the Gospel of Mark." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Morkel, Elizabeth. "Pastoral participation in transformation : a narrative perspective." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20040.
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Thesis (DTh)--Stellenbosch University, 2012.ENGLISH ABSTRACT: A critical reflection on the researcher’s personal story - a white Afrikaner woman and a member of the Dutch Reformed Church - and her raised awareness regarding the devastating effects of racism, sexism and poverty in South Africa informs the development of a participatory pastoral praxis. The liberation of South Africa and the post-apartheid social reality have unmasked the confessional and kerygmatic approach of practical theology, revealing them to be supportive of dualistic thinking. This approach has frequently blinded us from understanding the ideologies of apartheid and patriarchy and the extent and complexity of their oppressive effects. This research is about doing theology in context and, as such marks a radical shift in practical theology from a confessional-kerygmatic to a publichermeneutical approach. From a methodological perspective the hermeneutic spiral applied in theory formation challenges the church to participate in a praxis approach that will contribute to the healing and transformation of post-apartheid society. Feminist theology and post-structuralist theory, within which Narrative Therapy is positioned, provide the critical lenses for viewing the social realities of South African society. As an interdisciplinary partner to practical theology, Narrative Therapy contributes to liberating action as expressed in a participatory praxis. While holding the metaphor of the Shepherd as expression of God’s compassion, the normative guiding metaphor for a participatory pastoral praxis is the parable of the Good Samaritan. As an embodiment of God’s transformative love and care towards our neighbour, the Good Samaritan points the way to a new way of doing pastoral care. Ten characteristics of a participatory pastoral praxis are identified: the personal is the professional and political; participation with the other; participation with people; participation with awareness; participation in voicing; participation with our bodies; participation together with others; participation in social transformation; participation in interrelatedness and participation in doing restitution. Taken together, they make a significant contribution to the theory formation, ethics and praxis of practical theology with a transformative and healing agenda. The empirical research includes a contextual analysis of the main social problems confronting post-apartheid South Africa: namely, racism, sexism, poverty and the ways in which the HIV/AIDS pandemic interrelates with these. The researcher uses case examples from her praxis - as therapist, community participant, teacher of Narrative Therapy and member of the leadership of the Dutch Reformed Church - to research the transformative effect of a participatory pastoral praxis. In this respect the prophetic dimension of a participatory praxis of care could play a decisive role within the ecclesiology of the Dutch Reformed Church. The transformative effect of Narrative Therapy in working with survivors of childhood sexual abuse is researched in a case example where individual therapy supports the client’s empowered response to poverty, racism and sexism within a rural farming community. Case examples of community participation involve inter-faith dialogue with a Muslim community where historical injustices are addressed through story and memory in a bridge-building function as well as participation with an organization caring for people infected by HIV/AIDS. The values, commitments and practices that support the raising of awareness of social injustices like racism is researched; examples from Narrative Therapy training work show how this approach encourages awareness of social injustices in participants. The transformation of oppressive practices, structures and ideologies within the Dutch Reformed Church is researched. Examples are taken from congregational participation and from women’s participation within the male-dominated synodical leadership structures. The outcome of the research finding assists practical theology, pastoral care and counselling in theory formation and provides a methodology that will enable participation beyond the boundaries of individual consultation rooms to a personal commitment towards the healing and transformation of the wider church and South African society.
AFRIKAANSE OPSOMMING: ‘n Kritiese refleksie op die navorser se persoonlike storie as wit Afrikaner vrou en lidmaat van die Nederduits Gereformeerde kerk en haar verhoogde bewussyn van die vernietegende effekte van rassisme, seksisme en armoede binne die Suid-Afrikaanse samelewing dien as bron en inspirasie vir die ontwikkeling van ‘n deelnemende pastorale praxis. Die bevryding van Suid-Afrika en die post-apartheid realiteite het die konfessionele en kerygmatiese benadering tot praktiese teologie ontmasker as ondersteunend van die dualisms wat ons verblind het vir die onderdrukkende effek van die ideologië van rassisme en patriargie. As radikale skuif vanaf ‘n konfessioneel-kerygmatiese na ‘n publiek-hermeneutiese benadering in praktiese teologie gaan hierdie navorsing oor die doen van teologie in konteks. Vanuit ‘n metodologiese perspektief daag die hermeneutiese spiraal wat in teorie formasie gebruik word die kerk uit om deel te neem in ‘n praxis benadering wat bydrae tot die heling en transformasie van ‘n post-apartheid samelewing. Feministiese teologie en poststrukturalistiese teorie waar binne NarratieweTerapie geposisioneer is, bied die lense vir ‘n kritiese analise van die sosiale realtiete van die Suid-Afrikaanse samelewing. As interdissiplinere vennoot tot praktiese teologie dra Narratiewe Terapie by tot bevrydende aksie soos uitgedruk binne ‘n deelnemende praxis. Met behoud van die metafoor van die Herder as uitdrukking van God se deernis, dien die gelykenis van die Barmhartige Samaritaan as normatiewe riglyn vir die beliggaming van God se transformerende liefde en omgee vir die naaste binne ‘n deelnemende pastorale praxis. Tien eienskappe van ‘n deelnemende pastorale praxis word identifiseer: die persoonlike is die professionele en politieke; deelname met die ander; deelname met mense; deelname met bewussyn; deelname in stemgewing; deelname deurbeliggaming; deelname tesame met ander; deelname in sosiale transformasie; deelname in interafhanklikheid en deelname in die doen van restitusie. Saam maak hulle ‘n betekenisvolle bydrae tot die teorie-vorming, etiek en praxis van praktiese teologie met ‘n transformerende en helende agenda. Die empiriese navorsing sluit ‘n konteksuele analise van die belangrikste sosiale problem: naamlik, rassisme, seksisme en armoede asook die MIV/VIGS pandemie wat hiermee verweef is. Die navorser gebruik voorbeelde vanuit haar praxis as terapeut, gemeenskapsdeelnemer, opleier van Narratiewe Terapie en lidmaat van en leier binne die Nederduits Gereformeerde Kerk om die transformerende effek van ‘n deelnemende pastorale praxis na te vors. In die geval behoort die profetiese dimensie van ‘n deelnemende pastorale praxis ‘n beslissende rol binne die ekklesiologie van die Nederduits Gereformeerde Kerk te speel. Die transformerende effek van Narratiewe Terapie in die werk met persone wat as kinders seksueel molesteer is, word nagevors in ‘n voorbeeld waar individuele terapie die kliënt ondersteun om met ‘n bemagtigde respons te reageer op die sosiale problem geassosieer met armoede, rassisme en seksisme binne ‘n plattelandse boerdery gemeenskap. Voorbeelde van gemeenskapsdeelname sluit inter-godsdienstige dialoog met ‘n Moslem gemeenskap waarin historiese onregte aangespreek word deur storie en geheue by ‘n Brugbou-funksie sowel as deelname met ‘n organisasie betrokke by die versorging van mense met HIV/VIGS. Die waardes, verbintenisse en praktyke wat bydra tot groter bewusmaking van sosiale onregte soos rassisme word nagevors deur middel van voorbeelde uit Narratiewe Terapie opleiding waar ‘n diversiteit van deelnemers aangemoedig word. Die transformasie van onderdrukkende praktyke, strukture en ideologië binne die Nederduits Gereformeerde Kerk word nagevors met voorbeelde uit gemeentelike deelname sowel as voorbeelde uit vroue se deelname binne die mans-gedomineerde sinodale leierskap strukture. Die uitkomste van die navorsings bevindinge help praktiese teologie, pastorale sorg en berading in teorie formasie en metodologie wat ‘n deelname buite die grense van individuele konsultasies in spreekkamers moontlik maak en wat kan lei tot ‘n persoonlike verbintenis om by te dra tot heling en transformasie van die wyer gemeenskap en kerk. Sleutelwoorde: Rassisme; seksisme; armoede; deelnemendepastorale praxis; publiek-hermeneutiese benadering tot praktiese teologie; heling en transformasie van post-apartheid samelewing; Narratiewe Terapie; feministiese theology; post-strukturalistiese teorie; terapie met seksuele molestering as kind; gemeenskaps praxis; Narratiewe Terapie opleidings praxis; profetiese leierskap in die Nederduits Gereformeerde Kerk.
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Vette, Joachim F. "Narrative art and reader creativity a comparative reading of 1 Samuel 9:1-10:16 /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Bowen, Thomas G. "The effects of narrative theology on the communication of an evangelical model of sanctification." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Samuel, Nathaniel Girard. "Story-Making: A Narrative Pedagogy For Transformative Christian Faith." Thesis, Boston College, 2013. http://hdl.handle.net/2345/3403.
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Thesis advisor: Thomas H. GroomeThe mid-twentieth century upsurge in scholarship on the methodological and conceptual importance of narrative for theology - established in the work of H.R. Niebuhr, Hans Frei and Stephen Crites inter alia - was a watershed moment for narrative pedagogy in Christian religious education. By and large, narrative approaches have however tended to privilege one form of narrative embodiment - literary (or discursive narratives) - over action (or non-discursive narratives). This dissertation points to the equivocal and pluriform nature of narrativity, and its codification in much more than oral and written textuality. I extend it to refer to a distinct competency for establishing a meaningful world (or ethos) to inhabit, which congeals in varied forms of human expression including our lived narratives. Narrative competency allows us to understand ourselves as persons and communities in (synchronic) relationship with the rest of creation, as well as in (diachronic) relation with persons and communities from the past and in the anticipated future. I propose a narrative pedagogy for transformative faith based on the concept of story-making, which draws on this expanded understanding of narrativity. My story-making approach is grounded in Christian praxis that aims to establish the experiential matrix that, through the working of God's grace, invites and aids the re-storying of the learner's life. Story-making also has as its vision narrative historic praxis that incarnates in social action the understanding that human subjectivity is lived in responsible agency in the present, retrieving the memory of suffering and possibility from the past, in the hope of a more just future. This dissertation is inspired by the Caribbean heritage of survival and grace-filled possibility, but ultimately extrapolates for universal wisdom. It is sustained by a belief that Christian religious education is about forming disciples with agency for furthering the Great story of the reign of God in history and society. The creative, even poetic, enterprise of Caribbean existence is iconic of this existential challenge that remains ubiquitous for life in the modern globalized economy
Thesis (PhD) — Boston College, 2013
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Religious Education and Pastoral Ministry
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Wilfong-Pritchard, Geoffrey. "Cloven hoof, historical drama and the construction of narrative theology." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0028/NQ48821.pdf.
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Chan, David. "Exploring the narrative sermon at Vancouver Pacific Grace Chinese Church." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Hudson, Mark R. "Preaching expository sermons from Old Testament narrative texts Genesis 11:27-25:11 /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Perry, Eric D. "The seasons of life a narrative perspective on ministry and theology /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Burton, Tara Isabella. ""Narrative dandyism" : the theology of creation in the French decadent-dandyist novel, 1845-1907." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:4bb3da1e-a2f8-40bf-ba9c-c960ebf6976c.
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This thesis explores how selected "decadent-dandyist" writers of late 19th century France at once exemplify and subvert the self's act of shaping and imprinting its own selfhood upon the world: a model in which an autonomous, discrete artist-self freely creates, and in which both reader/audience and artistic "subjects" are treated as raw canvas and denied agency of their own. Storytellers like Barbey D'Aurevilly, Villiers de l'Isle-Adam, J.K. Huysmans, and Remy de Gourmont create not only hyper-artificial, cloistered, "auto-telic" (to use Charles Taylor's term) textual worlds (e.g. Huysmans' theïbade raffinée) but also hyper-artificial selves: presenting themselves and their often autobiographical protagonists as dandy-artists for whom artistic creation is an extension of self-creation. Central to this thesis is the 19th century figure of the dandy - he who, to quote D'Aurevilly, "[causes] surprise in others, and [has] the proud satisfaction of never showing any oneself." Appropriating the divine power of self-fashioning, the dandy transforms the chaos of existence into a clear narrative over which he alone exerts control, denying that he himself is subject to the control of the world. In my thesis, I first explore the cultural and economic roots of this understanding of the autonomous dandyist-artist in the light of wider tensions in 19th century Paris. I then explore selected "decadent-dandyist" texts through close reading, focusing on the theological implications of our authors' treatment of narrative, character, setting, and language: showing how our writers cast doubt on both the possibility and morality "autonomous" creation on theological grounds. Finally, I ask how constructive theologians might learn from our authors' condemnation of "dandyist" storytelling to create a new Christian aesthetics for the novel: proposing elements of an alternate, "kenotic" novel, in which self-projection gives way to "self-giving", a model based not on power and ego but rather on love.
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Nogueira, Elaine Marques. "Reclaiming the virgin birth narrative in Latin America feminist liberation theology." Master's thesis, University of Cape Town, 2007. http://hdl.handle.net/11427/8196.
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In this thesis three interrelated tasks are undertaken. Firstly, it attempts to unveil the misogyny of the Catholic Church fathers' andocentric miss-reading of the Virgin Birth narrative. Secondly, it looks at feminist theologians' critical analyses of Marian devotion in Latin America as being about the veneration of an archetypal figure working in the interests of patriarchal social control and the oppression of women. Thirdly, it discusses the hermeneutical method of Feminist Liberation Theologians which has been designed to uncover and critique andocentric scriptural interpretations, and reinterpret the traditional images of the Bible from a feminist perspective.
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Zurinsky, Bob. "The metaphysical narrative of creation in the theology of Jürgen Moltmann." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p048-0336.
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Slikker, Hank B. "Narrative art, unity, and theology in 1 Kings 22:1-38." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Mathewson, Steven D. "The art of preaching Old Testament narrative literature." Theological Research Exchange Network (TREN) Access this title online, 2000. http://www.tren.com/search.cfm?p068-0218.
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Andersen, John M. "The Dynamics of Shame in the Eden Narrative." Thesis, Australian Catholic University, 2018. https://acuresearchbank.acu.edu.au/download/388690572f50c9bef56917e2dea62254e2f1d334480dd598f6257c286cca3d4f/1874840/ANDERSEN_2018_The_dynamics_of_shame_in_the.pdf.
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Davies, Michael T. "Grace-ful reading : theology and narrative in the works of John Bunyan." Thesis, University of Leicester, 1997. http://hdl.handle.net/2381/30261.
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This thesis challenges the literary tradition of reading Bunyan's narrative works separately from the theology that fundamentally informs them. It argues that a full understanding of texts like Grace Abounding to the Chief of Sinners and The Pilgrim's Progress is possible only through a more accurate appraisal of Bunyan's religious doctrines, and a critical practice that pays due attention to Bunyan's Nonconformist poetics. 'Grace-ful Reading' regards Bunyan's theology in terms very different from those of the abhorrent Calvinism that studies often emphasise. Bunyan's narratives are understood here as propounding a doctrine of Law and grace that is essentially accommodating and comforting. Moreover, in terms of the experimental nature of Bunyan's theology, this thesis aims to demonstrate that his narrative works are constructed according to a specific purpose - to teach the reader about reading the self and the Word in terms of a faith that is experimental rather than rational. Consequently, 'Grace-ful Reading' views Bunyan's narrative works as attempting to elicit a specifically doctrinal reader-response, one that foregrounds spiritual understanding over anything knowable and reasonable. Indeed, Bunyan's texts teach about grace, faith, and spiritual perception by frustrating the reader's rational expectations of them as narratives. Hence, Bunyan's textual procedures are considered as essentially anti-narrative, his spiritual autobiography and spiritualised allegories effectively curtailing any 'historical' interest in them as moralistic or imaginative fables. 'Grace-ful Reading' offers a more detailed and contextually situated understanding of Bunyan's doctrines while exploring the textuality of his writings through a contemporary, even postmodernist narrative discourse. This study is organised into six chapters. Chapter 1 specifically addresses Bunyan's theology while Grace Abounding and The Pilgrim's Progress receive extensive analysis in chapters 2 and 3, 4 and 5 respectively. Chapter 6 assesses The Life and Death of Mr. Badman, The Holy War, and The Pilgrim's Progress, Part II as sequels to Bunyan's most popular allegory.
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O'Reilly, Maureen Anne Margaret. "Narrative theology and its application to the Christology of the Spiritual exercises." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0018/NQ46675.pdf.
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Zimmerman, Richard Prang. "The fiction that helps us to live." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Ng, Joshua Chan-Foo. "Exegeting and preaching narratives using the book of Jonah as an example /." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.
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Harbin, Samuel L. "A model for theologically validating contemporary applications from Old Testament narratives a literary foundation /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Porter, Lawrence Lee. "The use of narrative in relational faith-sharing evangelism." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Harman, John M. "The "commander's" message in Joshua 5:13-15 its narrative purpose and theological significance for Israel /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1130.
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Vincent, Alana M. "Memorialisation and Jewish Theology in the 20th and 21st centuries : monument, narrative, liturgy." Thesis, University of Glasgow, 2010. http://theses.gla.ac.uk/2006/.
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This thesis is an exploration of the relationship between the understanding of the past and the practice of theology. It is built around three major case studies: the history of interpretation of the commandment to blot out the memory of Amalek (Deuteronomy 25:17-19), the commemoration of the First World War in Canada, and the development of post-Holocaust theology. Linking these cases are issues of theological response to (or justification for) violence, and tensions between individual and collective identity. Part I focuses on Deuteronomy 25:17-19, and the internal contradiction between the commandments to remember and blot out the memory of Amalek. The passage is analysed both in terms of language and reception history, with special attention paid to Rabbinic interpretations from the 19th and 20th centuries (sermons and commentaries generated during or immediately after the German Reform movement, the American Civil War, and the Nazi occupation of Poland). This reading prompts two further strands of analysis, which are pursued separately: the distinction between the remembering commanded in the passage and concepts of memory active in the Western philosophical tradition prior to the 20th century, and the place this passage has in a larger tradition of religious and secular discourse on acceptable justifications for violence, again in both Jewish and more broadly Western thought. Part II takes up these themes, beginning with an historically contextualised reading of two versions of Antigone—one written by Sophocles in the early days of the Athenian Empire, and the other by Jean Anouilh during the Second World War. Both of these focus on a dead body as the site of ideological contestation between divergent identity narratives—a conflict that is also apparent in negotiations over the memorialisation of the First World War, which is the main focus of this part. A close reading of novels from L. M. Montgomery‘s Anne of Green Gables series, published before, during, and just after the war reveals that the First World War partly destabilised the individual-focused structures of memorialisation that were in place prior to its beginning, in favour of structures which enforced the collective identity of the soldiers who died in the war; while much of this instability could be (and was) addressed in existing theological language, the war nevertheless left a mark on Canadian society and religious practice. This part concludes with an examination of the Canadian National Monument at Vimy, conducted via archival documentation of the monument‘s design and construction and then through a reading of The Stone Carvers, a recent novel which re-imagines the circumstances documented in the archives through the eyes of one war veteran and his family. This dual reading also demonstrates the instability of memorials, the tendency of their meaning to shift over time. Part III commences with a discussion of the shift in memorial forms precipitated by the Holocaust. I contend that the tendency to memorialise the Holocaust with complex museum narratives betrays an anxiety about the intended audience of these memorials, which points in turn to the degree to which the Holocaust upset previous cultural and religious worldviews. This section focuses on theological and literary attempts to record and respond to the ruptures caused by the Holocaust, with specific reference to two recent novels by Jewish Candian women which, taken together, provide a constructive interruption to overly tidy narratives of national and religious identity.
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Hong, Kyu Sik. "An exegetical reading of the Abraham narrative in Genesis semantic, textuality and theology /." Pretoria : [s.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-05262008-155326/.
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Keiser, Thomas A. "The Abrahamic narrative as presented by the author of Hebrews in Hebrews 11:8-10." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Meylahn, Johann-Albrecht. "Towards a narrative theological orientation in a global village from a postmodern urban South African perspective." Thesis, Pretoria : [s.n.], 2003. http://upetd.up.ac.za/thesis/available/etd-06232004-084622.
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Moody, Katherine Sarah. "On truth/justice : post-secular theology, emerging Christianity, and narrative pluralism in the West." Thesis, Lancaster University, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.543986.
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Jefferson, Rosemarie. "The impact of the postmodern on the Christian narrative." Click here for download, 2009. http://proquest.umi.com/pqdweb?did=1728402231&sid=1&Fmt=2&clientId=3260&RQT=309&VName=PQD.
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Ellis, Boschetti Anthony. "Grudging Gods : theology and characterization in Herodotus, and interpretation from Plutarch to the present." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/17948.
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This thesis is an investigation into Herodotus’ views about the gods and how they relate to human life and history, and particularly how narrative and theology interact. It is divided into four chapters: Chapter one (The History of Herodotean Theology) falls into two parts. In the first I outline the reception of Herodotus’ theological views from antiquity to the present, focusing on the warners’ statements that ‘the divinity is phthoneros’, the subject of controversy since Plutarch. I explore the role of contemporary rhetorical and religious pressures in forging various interpretative traditions, and trace their evolution over the last five centuries of scholarship. The second part examines the assumptions and approaches of more recent scholarship to the problems that arise in Herodotean theology. Chapter two (Religious Discourses in the Histories) develops our understanding of Herodotus’ theological inconsistencies, which have increasingly come to dominate discussion of Herodotean religion. I make the case that Herodotus uses various theological discourses or registers, which are (literally interpreted) quite incompatible. I explore the influence of narrative style, narratorial persona, and context upon Herodotus’ theological assumptions and vocabulary, before considering the question of his own ‘belief’. Chapter three (The Phthonos of Gods and Men) offers my own analysis of the much-disputed concepts of ‘divine φθόνος’ and ‘νέμεσις’ in the Histories and classical Greek more widely. I begin by examining the use of phthonos in the context of humans from Homer to the fourth century. I then offer a close analysis of the meaning and significance of the five speeches that assert that ‘the divinity is phthoneros’ (or phthoneei), which precede or refer back to the most dramatic reversals of fortune in the work. Chapter four (Theology in the Croesus Logos) analyses the treatment of theology in the Croesus logos. It explores how Herodotus crafts a coherent narrative while negotiating the numerous theological principles of his contemporary world and narrative tradition. I argue that Croesus’ character and the deceptive oracles that force him to campaign are commonly misread, largely due to attempts to interpret the story on a quite different narrative patterning that is compatible with anachronistic principles of divine ‘benevolence’ or ‘divine justice’. The Epilogue draws together the themes discussed in the previous chapters, with some comments on the relationship between literature and theology more generally.
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Welch, James. "Intimacy with God." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Doty, Angela Joy. "Mary's role in liberation from the Lucan infancy narrative." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Sotobe, Solomzi Ferguson. "Loss and grief in African families : a narrative pastoral counseling approach." Diss., University of Pretoria, 2010. http://hdl.handle.net/2263/28460.
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This research case was divided into five facets (amacala) and was carried out in Mthatha at the Eastern Cape Province and in the University of Pretoria in Gauteng Province. The first phase of this project was aimed at introducing a general introductory chapter to this study, the second phase was a research methodology, the third phase was literature review of the related publications, the fourth phase was the pastoral therapeutic process and interviews, the fifth phase was the final phase that cycled off this dissertation with the summary of findings and the conclusions of the research project with recommendations. The uniting factor to help these weak three grouping families would be the theocentric family based on Trinitarian unconditional love covenant, grace, empowering and intimacy. The pastoral care narrative counseling should be based on narrative therapy supported by the Word of God basically in Acts 4.10&12, John 1: 12-13. The marriage question seemed to be source or relationship counselling which also needed theocentric approach to return to family origin of God. The Eurocentric, Africentric and Asiacentric approaches are not the answers to the infected and affected African families experiencing loss and grief and both European and Asian families have the same origin as that of African family, the theocentric family of God. This need further investigate especially to the extended family in Africa and Asia and Asiatic family on Asiatic side. Polygamy also would need much attention since it could be a source of traumatic event to both African and Asian families. Church involvement to counselling was not yet clear how parishioners were trained to help the pastor in the therapeutic activities.Dissertation (MA(Theol))--University of Pretoria, 2010.
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Clouston, Eric N. "How ancient narrative persuades : an analysis of Acts and four comparable texts." Thesis, University of Surrey, 2017. http://research.stmarys.ac.uk/1517/.
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The Acts of the Apostles can fruitfully be studied as persuasive narrative. This thesis develops and uses a new method to investigate what we can learn from the way Acts has been constructed about the persuasive influence the text would have exerted on its early audiences. Acts is a narrative and purposes suggested for it often involve persuasion. The proposed method for addressing the persuasiveness of narrative is a development of both narrative criticism, which has traditionally neglected persuasion, and rhetorical criticism, which is based on persuasive techniques in speeches, whereas rather different techniques are employed in narrative. The method employs a taxonomy of techniques of persuasion relevant to narrative. Speeches, events and asides each contribute. A character’s influence depends on trust – whether they are accredited or discredited. Respect and empathy have different persuasive effects. Before considering Acts, the method is demonstrated by applying it to: Philo’s Embassy to Gaius, which is more overtly polemical than Acts; Josephus’s Jewish War, addressing a more hostile audience than Acts; the Letter of Aristeas, which is more of an encomium than Acts; and Joseph and Aseneth, with a more overt ‘journey of discovery’ than Acts. In Acts, accrediting and discrediting are provided in many ways, most forcefully through the Holy Spirit. Ananias and Sapphira provide a cautionary tale. The hearer accompanies Peter on his ‘journey of discovery’ about Gentiles. The approach of persuading by gentle steps suggests that some among the implied audience were unconvinced about mission to Gentiles and about Paul. Overall, the persuasiveness of Acts is not unsuitable for presentation to interested outsiders alongside believers. Persuasiveness is evident, especially in favour of the Jesus movement, Gentile mission and Paul. This research proposes a method and, by using it, shows how Acts can, itself, be considered an act of persuasion.
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English, Eric Scot. "An argument for the use of narrative theology with special reference to George Lindbeck and Kevin Vanhoozer." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1533.
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Hyde, John Keith. "Two-story building narrative transformation in Erich Auerbach, Stephen Crites, and George Steiner /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Gillen, Kevin M. "A comparison of the lecture method with the sermonic/narrative approach to instructing systematic theology at Alliance Theological Seminary." Thesis, Nyack College, Alliance Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10188980.
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This purpose of this doctoral project is to evaluate the effectiveness of implementing a new education methodology in teaching systematic theology. The project assesses the level of engagement and application seminary students are able to gauge in their classroom experiences. The intervention methodology is called the ?sermonic/narrative? and it was applied as the andragogical methodology in systematic theology courses at Alliance Theological Seminary. In explaining the conceptual framework, studying the theological foundations, and researching the effectiveness of the methodology, this study has shown that the sermonic/narrative approach is more effective in engaging students in the classroom experience than the traditional lecture methods. Additionally, students were able to more readily apply the lessons they had been exposed to when being taught through the sermonic/narrative method. Although student performance levels were not evaluated in this study, the literature will show that deeper engagement in classroom experiences leads to better student learning.
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Hettema, Theo Leonardus. "Reading for good : narrative theology and ethics in the Joseph story from the perspective of Ricœur's hermeneutics /." Kampen : Kok Pharos, 1996. http://catalogue.bnf.fr/ark:/12148/cb36190029z.
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Proefschrift ter verkrijging van de graad van doktor--Faculteit der godgeleerdheid--Leiden--Rijksuniversiteit, 1996.Prises de position et curriculum vitae en néerlandais. Bibliogr. p. 362-373. Index.
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Sumadraji, Sambomurthie. "An assessment of the role of narrative preaching in selected Indian churches in South Africa." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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Price-Tebbutt, Nicola Vernier. "Re-imagining the theology of human sexuality in the Methodist Church : the use of narrative in theological methodology." Thesis, University of Glasgow, 2016. http://theses.gla.ac.uk/7801/.
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This thesis proposes the development of a narrative methodology in the British Methodist Church. Such a methodology embraces and communicates both felt experience and critical theological thinking, thus producing and presenting a theology that might have a constructive transformative impact on wider society. In chapter one I explore the ways in which the Church speaks in public, identify some of the challenges it faces, and consider four models of engagement. If the Church is to engage in public discourses then I argue that its words need to be relevant and connect with people’s experiences. To ground the thinking I focus on the context of the British Methodist Church and explore how the Church engages in theological reflection through the lens of its thinking on issues of human sexuality. Chapter two reviews how theological reflection is undertaken in the British Methodist Church. I describe how the Methodist Quadrilateral of Scripture, tradition, reason and experience remains a foundational framework for theological reflection within the Methodist Church and consider the impact of institutional processes and the ways in which the Methodist people actually engage with theological thinking. The third and fourth chapters focus on how the British Methodist Church has produced its theology of human sexuality, giving particular attention to the use of personal and sexual stories in this process. I find that whilst there has been a desire to listen to the stories of the Methodist people, there has not been a corresponding interrogation or analysis of their stories so as to enable robust and constructive theological reflection on these experiences. Using resources from Foucauldian approaches to discourse analysis, I critique key statements and the processes involved in their production, offering an analysis of this body of theological thinking and indicating where possibilities for alternative ways of thinking and acting arise. The proposed methodology draws upon resources from social science methodologies, and in chapter five I look at the use of personal experience and relevant strategies of inquiry that prompt reflection on the hermeneutical process and employ narrative approaches in undertaking, analysing and presenting research. The exploration shows that qualitative research methodologies offer resources and methods of inquiry that could help the Church to engage with personal stories in its theological thinking in a robust, interrogative and imaginative way. In chapter six an examination of story and narrative is undertaken, to show how they have been understood as ways of knowing and how they relate to theological inquiry. Whilst acknowledging some of the limitations of narrative, I indicate how it offers constructive possibilities for theological reflection and could be a means for the British Methodist Church to engage in public discourse. This is explored further in chapter seven, which looks in more detail at how the British Methodist Church has used narrative in its theological thinking, and outlines areas requiring further attention in order for a narrative theological methodology to be developed, namely: attention to the question ‘whose experience?’; investigation of issues of power and the dynamics involved in the process of the production of theological thought; how personal stories and experiences are interrogated and how narrative is constructed; and how narrative might be employed within the Methodist Quadrilateral. The final chapter considers the advantages and limitations of such an approach, whether the development of such a method is possible in the Methodist Church today and its potential for helping the Church to engage in public discourse more effectively. I argue that this methodology can provoke new theological insights and enable new ways of being in the world.
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Garafalo, Robert C. "History, theology, and symbol: the mother of Jesus in the Cana narrative (John 2:1-12), 1950-2005." IMRI - Marian Library / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430386350.
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Carey, Holly. "Jesus' cry from the cross : towards a first-century understanding of the intertextual relationship between Psalm 22 and the narrative of Mark's Gospel." Thesis, University of Edinburgh, 2007. http://hdl.handle.net/1842/2018.
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The meaning of the Markan Jesus' citation of Psalm 22:2 has long been a matter of debate amongst scholars in the field. More specifically, this debate centers on whether the citation is atomistic or contextual. In an effort both to join and move forward the dialogue on this subject, the primary question of this thesis is: How would Jesus' cry from the cross of Psalm 22:2 in Mark 15:34 have been understood by Mark's first-century readers given its context in the entire narrative of the gospel? The contribution of this thesis is in its multi-level approach to the above question by the examination of a variety of evidence that, in the end, indicates that Mark's earliest readers would have read and understood this psalmic citation as contextual. It is argued that, contra the opinion of the majority of Markan scholarship, a contextual reading of Psalm 22:2 in Mark 15:34 does not serve to negate or dilute the presentation of Jesus as one in distress and agony, but rather enhances this aspect of his death by underscoring his identity as a Righteous Sufferer who experiences suffering but has the promise of vindication. Among the evidence that supports a contextual reading of the citation in the Markan narrative is, (a) the importance of Jesus' impending resurrection/vindication and its foreshadowing in the Markan narrative; (b) the relatively consistent contextual use of the scriptures in the narrative prior to Mark 15:34; (c) the patterns of the textual and liturgical use of the psalms and the presence of the motif of the Righteous Sufferer in Mark's socio-cultural milieu; (d) the Markan presentation of Jesus as the Righteous Sufferer throughout the narrative; and (e) an exegesis of Mark 15:34 and the surrounding Markan passion-resurrection narrative with regard to the function of Ps 22 and the story of Jesus' death and resurrection. A test case of the argument presented in the previous chapters of the thesis is undertaken at the close of the study, when both Matthew and Luke's treatment of Ps 22 and other Righteous Sufferer language is considered, regarding their readings of Ps 22 in Mark as the earliest tangible evidence of the interpretation of the use of Ps 22 in his gospel.
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Burger, Brian. "Exploring narratives of white male police officers serving in the South African police services in the Kwazulu-Natal Midlands area under a new constitution : a practical theological journey." Thesis, University of Pretoria, 2008. http://hdl.handle.net/2263/23736.
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A new constitution in South Africa necessitated a change in policing practices from an abusive, para-military style to a community-based structure. Such changes had its challenges, which were partially addressed through new policies that affected all police officials. White, male police officers in middle-management, who were once central in the police, were increasingly being sidelined. This research describes the experiences of three police officers in the Kwazulu-Natal midlands. It was conducted using a narrative approach, working within a social constructionist and a postfoundationalist paradigm. This meant that their stories were listened to within the wider context described through media reports. The discourses shaping their ideas were explored and compared to the experiences of police members of other races. Comments from other police officers were brought into the conversation alongside the insights of other disciplines and research done by others, including criminology, business, politics, social sciences and theology. The participants wrestled with how faith in God could assist them in dealing with the challenges they were faced with. This journey also contributes to a wider audience beyond our local context.Thesis (PhD)--University of Pretoria, 2008.
Practical Theology
unrestricted
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Kwak, Woosong. "A study of Matthew 8.16-17 : seeing Jesus' healing as the fulfilment of Isaiah 53.4a through narrative analysis." Thesis, University of Chester, 2017. http://hdl.handle.net/10034/620522.
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The aim of this study is to explore the issue, whether or not Matthew in 8.16- 17 quotes Isaiah 53.4a as a proof-text without considering its context. This issue of the quotation has a great significance for two areas: hermeneutics and theology. First, the hermeneutical significance of the quotation is concerned with the issue, whether the intention and method of Matthew’s quotations of the Old Testament is a contextual approach or a non-contextual approach. Second, the theological significance of the quotation is connected to theoretical (dogmatic) and practical theology. Firstly, the significance for theoretical theology is concerned with the discussion of Matthean Christology: the identity of Jesus, the nature of his healing ministry; the provenance of his understanding of atonement. Particularly, the last one is crucial, for the whole Christian doctrine of Atonement depends on the answer to this problem. Secondly, the significance for practical theology is related to the discussion of “healing in the atonement” in Charismatic circles. This discussion can be progressed, only when it is shown that Matthew quotes Isaiah 53.4a in Matthew 8.16-17 with regard to its context, because this at least provides the basis for such a discussion. This study has attempted to treat the issue of the quotation by applying narrative analysis to Matthew 8.16-17 and the necessary part of Isaiah 52.13-53.12. This analysis includes semantic, linguistic philosophical, literary and theological explorations. With this analysis, this study has discovered an answer to the issue and some important findings, which are significant in terms of methodology, hermeneutics and theology. The answer provided by this study is that Matthew does not quote Isaiah 53.4a as a proof-text without considering the context. Rather, he, familiar with the context, quotes it in Matthew 8.16-17 in order to strategically affect the implied reader’s recognition of Jesus as, firstly, the suffering servant who is finally to offer himself as a guilt offering or a ransom, and secondly, as the Messiah. The findings are the significance of “prolepsis” in Matthew; the relationship between “ransom” lu,trον and “guilt offering” םשָ אָ ; complementary parallelism (the relationship between structure and meaning); the complementary structure of the “we” and “they” in the unfolding narrative of Isaiah 52.13-53.12; the death of the servant; and the relationship of “diseases” and “sufferings/sorrows” in 53.4a. All of these findings have enabled this study to trace the events of Jesus’ ministry and their underlying causes as far as possible to the depiction of the servant in Isaiah 52.13-53.12.
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Muller, van Velden Nina Elisabeth. "Crucifixion of masculinity : a gender critical (re)reading of the narrative of the cross as portrayed in the Gospel of Luke." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86292.
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Thesis (MTh)--Stellenbosch University, 2014.ENGLISH ABSTRACT: The South African society is violently sick to the core regarding gender and sexuality. Shockingly high statistics of gender-based violence and the everyday occurrences of gender injustices and gender discrimination are not unfamiliar to South Africans. All men and women, representing all sexual identities, are affected to a greater or lesser degree. The Christian church, as an influential social institution in the South African context, is often silent on these acts of violence, injustices and discrimination. Some argue that the church is not merely silent, but actively contributes to these injustices and violence by means of its teachings and practices. The church’s inadequate response to such a crisis in society is, however, not surprising in light of especially two factors: firstly, the patriarchal and heteronormative roots of the Christian church that still, up to this day, have an enormous influence on the Christian tradition globally; and secondly, the manner in which the Bible is often misused to direct discourses and opinions regarding gender and sexuality. Ahistorical and selective readings of biblical texts serve as validation of contemporary (and very popular) stereotypical and discriminatory views on gender and sexuality, with little or no recognition of the socio-cultural contexts in which texts originated. Central faith narratives, such as the crucifixion narratives and its portrayals of Jesus of Nazareth as a male, has a great influence on the manner in which gender and sexuality is understood within the Christian church. The Lukan crucifixion narrative portrays Jesus of Nazareth as a hypermasculine character who is able to uphold and even increase his socially-constructed male honour and power throughout the most shaming event of antiquity, namely the Roman crucifixion. Often this type of portrayal of Jesus of Nazareth is preferred in the Christian church, at the cost of the less hypermasculine portrayals that can also rightly be found in the Gospel narratives, and misused to validate essentialist notions of gender and sexuality. This study suggests that a queer reading or a reimagining of specifically the Lukan crucifixion narrative is needed in order to put forward alternative interpretations of the maleness of Jesus of Nazareth, and consequently the manner in which gender and sexuality is popularly understood from a Christian perspective. This is possible if the socio-cultural context of the world behind the narrative, namely the 1st century Mediterranean world and Greco-Roman society, is taken seriously. In this manner the crucifixion narrative might become a narrative that blurs the lines of simplistic gender categories, rather than enforcing it as is often still the case. By offering fresh perspectives on such an influential narrative, the church might be able to engage critically with itself as well as society regarding the disturbingly large amount of injustices, discrimination and violence based on gender and sexuality.
AFRIKAANSE OPSOMMING: Die Suid-Afrikaanse samelewing kan tereg as gewelddadiglik siek beskryf word wanneer daar na gender en seksualiteit verwys word. Suid-Afrikaners is nie onbekend met hemelhoë statistieke van gender-gebaseerde geweld, tesame met die alledaagse voorvalle van gender ongeregtigheid en gender diskriminasie nie. Alle mans en vrouens, verteenwoordigend van alle seksuele identiteite, word tot ’n mindere of meerdere mate hierdeur geraak. Die Christelike kerk, wat steeds gereken word as ’n invloedryke sosiale instelling in die Suid-Afrikaanse konteks, se stem is dikwels stil rakende hierdie dade van geweld, ongeregtigheid en diskriminasie. Sommige is van mening dat die kerk nie bloot net stil is hieroor nie, maar dat dit aktief bydra tot hierdie ongeregtighede en geweld deur middel van leringe en praktyke. Die kerk se onvoldoende respons op hierdie krisis in die samelewing is egter nie verrassend nie. Veral twee faktore dra hiertoe by: eerstens, die patriargale en heteronormatiewe fondasies van die Christelike kerk wat tot vandag toe nog ’n enorme invloed uitoefen op die Christelike tradisie wêreldwyd; en tweedens, die manier waarop die Bybel dikwels misbruik word om diskoerse en opinies rakende gender en seksualiteit op baie spesifieke maniere te rig. Die ahistoriese en selektiewe lees van bybelse tekste dien as gepaste bewyse vir hedendaagse (en baie gewilde) stereotipiese en diskriminerende beskouings van gender en seksualiteit, met min of geen erkenning van die sosio-kulturele kontekste waarin dit ontstaan het nie. Sentrale geloofsverhale, soos die kruisigingsverhale en hul voorstellings van Jesus van Nasaret as ’n man, oefen ‘n groot invloed uit op die manier waarop gender en seksualiteit verstaan word binne die Christelike kerk. Die kruisigingsverhaal van die evangelie van Lukas stel Jesus van Nasaret voor as ’n hipermanlike karakter wat sy sosiaal-gekonstrueerde manlike eer en mag kan behou en selfs vermeerder, te midde van een van die meeste beskamende gebeure van die antieke tyd, naamlik die Romeinse kruisiging. Hierdie tipe voorstelling van Jesus van Nasaret geniet dikwels voorkeur in die Christelike kerk, ten koste van minder hipermanlike voorstellings wat met ewe veel reg in die verhale van die Evangelies te vinde is. Hierdie studie stel voor dat ‘n “queer” lees of ’n hervoorstelling van die kruisigingsverhaal van spesifiek die evangelie van Lukas nodig is, ten einde alternatiewe interpretasies van die manlikheid van Jesus van Nasaret daar te stel. Dit is moontlik indien erns gemaak word met die sosio-kulturele konteks agter die verhaal, naamlik die 1ste eeuse Mediterreense wêreld en die Grieks-Romeinse samelewing. Gevolglik sou die gewilde, dog stereotipiese interpretasies van gender en seksualiteit vanuit ’n Christelike perspektief uitgedaag kan word. Op hierdie manier kan die kruisigingsverhaal ’n verhaal word wat simplistiese gender-kategorisering ondermyn, eerder as om dit te bevestig. Deur vars interpretasies van hierdie invloedryke verhaal voor te stel, mag die kerk dalk krities kan omgaan met die kerk self sowel as met die samelewing, rakende die ontstellende hoë voorkoms van ongeregtighede, diskriminisaie en geweld gebaseer op gender en seksualiteit.
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Baban, Octavian. "Luke's 'on the road' encounters as narrative mimesis : a contribution to the study of Luke's theology of the Way the narrative anatomy and function of Luke's post-Easter hodos encounters." Thesis, Middlesex University, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313179.
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Voie, Gerald Roger. "Theological reflection and ministry in rural and small churches." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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Engell, Jessen Maria Elisabeth. "Conversion as a narrative, visual, and stylistic mode in William Blake's works." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:0238fceb-5538-4a7b-903d-5952bf777286.
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This study suggests that Blake’s works can be understood as ‘conversion works,’ which seek to facilitate a broadly defined perceptual, spiritual, and intellectual conversion in the reader/viewer. This conversion is manifested in various ways in the texts, images, narrative structures, and style of Blake’s works. Part I discusses the genesis of the narrative of Blake’s own conversion and introduces critical discussions of the conversion narrative as a genre, showing how the predominant interpretative paradigm of the conversion narrative (as an autobiographical reportage describing a one-off experience) is challenged by the shapes that conversion narratives have taken throughout history, suggesting a broader definition of conversion literature. In Part II, I analyze Blake’s depictions of Christ in his illustrations to Night Thoughts in relation to eighteenth-century Moravian art, and the way in which they are later used in The Four Zoas. I discuss how Milton can be understood as a multilayered conversion narrative, how the manifestation of conversion in Jakob Boehme’s works might have influenced it, and how a related conversion is manifested in Jerusalem (1804-20). Finally, I show how Blake represents conversion in his illustrations to Pilgrim’s Progress and the Book of Job, emphasizing the importance of vision and the inclusion of protagonist and viewer in the divine body. Together, these analyses show conversion as a gradually developing presence in Blake’s works, exploring the conversion moment as a way into the shared salvific space of the body of Christ for fictive characters, author, and reader or viewer together.
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Beardsley, Steven James. "Luke's Narrative Agenda: The Use of Kyrios Within Luke-Acts To Proclaim The Identity Of Jesus." Diss., Temple University Libraries, 2012. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/169824.
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ReligionPh.D.
This dissertation examines Luke's use of kyrios within his narratives of the Gospel and the Acts of the Apostles. Luke reached back into the common religious cultural context of the early Christians where he obtained his understanding of kyrios as Yahweh from the Greek Jewish Scriptures (Chapter 1). When Luke and his Jewish audience heard kyrios, they first understood it to mean Yahweh. Luke was also writing in the larger cultural context of the Greco-Roman world and the Roman Empire, which was pervasively informed by the imperial cult (Chapter 2). Luke and his Greco-Roman audience (including his Jewish audience) instinctively recognized that kyrios' most obvious Greco-Roman referent was the emperor. Based on these identities of kyrios, Luke used his Gospel as the narrative canvas on which to develop and progressively reveal the identity of Jesus as Yahweh because he is kyrios (Chapter 3). Luke then took this established identity and made an overt political claim that Jesus is superior to the emperor as a god because he is Lord of all (Chapter 4). Luke's narrative agenda not only embraced the Jewish roots from which Christianity was born, it also challenged the environment in which it would thrive and ultimately triumph. For Luke, the identity of Jesus was profoundly clear. Jesus was Yahweh, the Lord God of Israel, born a human being and as such he explicitly replaced Caesar as Lord of all.
Temple University--Theses
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Zielinski, William J. "Winning the strategic narrative in the Israeli-Palestinian protracted conflict." Thesis, Monterey, California : Naval Postgraduate School, 2012. http://hdl.handle.net/10945/29615.
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The purpose of this thesis is to identify the reasons for Israeli and Palestinian religious objections to peaceful co-existence in a two-state solution to the conflict over the land between the Jordan River and Mediterranean Sea. Developing an understanding of the basic religious requirements and precedents, while consistently considering religious impact in politics, may help to open dialogue between Jewish Gush Emunim and Muslim Palestinian Hamas, strong opponents to land compromise.
Arguments by Gush Emunim and Hamas from the two major religious works, the Jewish Tanakh and the Muslim Qur’an, and associated commentaries, the Jewish Talmud and Muslim Hadith, are compared and evaluated for religious insights into the disputed areas. Contemporary interpretations of each major writing and political objections based on religious argumentation create a strong context for modern conflict. The requirements and precedents for peace that come from religious texts also promote open dialogue. This thesis suggests ways to open dialogue between the Israeli and Palestinian cultures, comparing religious texts, interpretations, and concepts, in an effort to promote peaceful co-existence and build an effective strategic narrative.