Dissertations / Theses: 'Proclamation of the gospel'

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Rapp, Robert O. "The timing of the proclamation of the Gospel." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Frederich, Clifford M. "The proclamation of the Gospel in word and sacraments." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Rossmann, Michael. "Evangelization by You(Tube): Digital Proclamation of the Gospel Today." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:108072.

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Thesis advisor: Margaret E. Guider
Thesis advisor: Dominic Doyle
Thesis (STL) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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Elofer, Richard. "Attractions and hindrances in the proclamation of the Gospel to Jews." Thesis, Fuller Theological Seminary, School of Intercultural Studies, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3558045.

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This study explores the attractions that make for a successful ministry among Jews, and the hindrances that have impeded, and continue to impede, that mission. It begins with an overview of the theological, historical and missiological frameworks of this ministry, and then introduces the results of fieldwork done in Israel through interviews, case studies, observations, focus groups, and surveys, supplemented by other relevant literature that, altogether, forms a data base for strategizing future missionary work.

Non-believing Jews and Jews who had accepted Yeshua—so called Messianic Jews were asked what motivated them to either accept Yeshua as the Messiah or to reject him. From their responses the researcher has established a list of eighty-seven attractions. Among the most important inducements to conversion are: reading the New Testament, discovering Yeshua the Jew, and a witnessing friend or family member. Parallel with this list of attractions, the researcher has compiled a list of forty-five hindrances (theological, historical and sociological), among which are, most importantly: family opposition, fear of giving up one's Jewish identity, Christian doctrines (trinity, supersessionism…) and the Church's traditional anti-Judaism.

A second focus is on leadership. Here the researcher explores the differences between a secular and religious leader; the necessity of an effective training; and the need for contextual preparation, in which the Mission to the Jews is undertaken by persons who are equipped to effectively lead in a cross-cultural ministry and contextualized congregations.

\This leads us to our third focus, on contextual issues. A ministry among Jews must be a contextualized ministry. It is supported in this study by a presentation of a positive view of Jews and a friendly Christian theology based on the awareness of the Jewishness of Yeshua, which is one of the first attractions for Jews.

This study concludes with recommendations and applications to leaders of the World Jewish Adventist Friendship Center, which minister to Jews. Jews don't lose their own Jewish identity in accepting Jesus but fulfill themselves in the Messiah, which, pragmatically, means retaining Jewish rituals that are compatible with Yeshua's message.

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Smith, James Andrew. "Marks of an apostle : context, deconstruction, (re)citation and proclamation in Philippians." Thesis, University of Sheffield, 2002. http://etheses.whiterose.ac.uk/3535/.

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Chia, Christopher K. T. "A course for preaching Christ-centered sermons the sermons in Acts as a model of gospel proclamation /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0565.

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Rasmussen, Barry Grant. "Martin Luther's hermeneutic as the proclamation of the Gospel, pre-modern Luther for post-modern times." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0004/NQ41622.pdf.

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Pommerening, Robert Richard. "Heber J. Grant: A Study of Gospel-Oriented Family Relatonships." BYU ScholarsArchive, 2018. https://scholarsarchive.byu.edu/etd/7125.

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Heber J. Grant: A Study of Gospel-Oriented Family RelationshipsRobert Richard Pommerening IIIDepartment of Religious Education, BYUMaster of ArtsUnder the direction of President Gordon B. Hinckley, the fifteenth president of TheChurch of Jesus Christ of Latter-day Saints, the Church released the document, The Family: AProclamation to the World. The Proclamation outlines core values of family life, which ifconsistently practiced can lead to successful family relationships. Through a study of hispersonal journals, letters, and recorded anecdotes from his life, these values can be identified inHeber J. Grant<'>s life. As one studies the Proclamation alongside President Grant (particularly theinteractions he had with his mother, wives and children), a portrayal of the man came into focusthat has not been previously scrutinized through scholarly work, Heber J. Grant as a family man.Chapter one begins with the special relationship Heber shared with his mother Rachel. Itoutlines some of the trials and successes they faced together. As Heber grew into manhood,chapter two focuses on his plural marriage relationships during era of the Edmunds-Tucker act. Itexplains some of the challenges the Grant family faced as they lived in a plural marriage during atime when plural marriages were deemed illegal. Chapter three highlights Heber as a care takerfor his aging mother, wives Lucy Stringham, Emily Wells, and numerous sick children. Thepractices of President Grant in the home, including holding Family Home Evening are exploredin chapter four. Chapter five emphasizes President Grant<'>s example of personal righteousnesswithin his familial relationships. The leisurely activities of the Grant family are emphasized inchapter six as Heber shared family vacations, cultural events, golf games, and even honeymoonswith his immediate and extended family. Chapter seven details the generosity of President Grantand his desire to share of his material wealth with family members, friends, and strangers. Theteachings of President Grant on the doctrine of the family as taught to the Church of Jesus Christof Latter-day Saints are presented in chapter eight. The final chapter concludes with the agingPresident nearing death and how his legacy of love and family devotion continued through hisliving relatives. This thesis provides research into how President Grant implemented principles of theFamily Proclamation in his own home. This research can serve as a model for members of TheChurch of Jesus Christ of Latter-day Saints desiring to strengthen their relationships and unitywithin the family.

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Banting, Blayne Alexander. "Proclaiming the Messiah's mirth, a rhetorico-contextual model for the interpretation and proclamation of humour in selected gospel sayings." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq27576.pdf.

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Currie, Thomas Christian. "Threefold Word of God in the theology of Karl Barth : the presence of Christ, its ecclesiological dimension, its revision, and ongoing significance." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/8955.

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This thesis explores and examines the concept of the threefold Word of God in the theology of Karl Barth, particularly the third form of the Word of God, the gospel proclamation, and argues that this tertiary form of the Word of God is central to Barth’s own theology of the church. This thesis argues that Karl Barth revised the concept of the threefold Word of God in the later volumes of the Church Dogmatics, but did not seek to reject the concept nor reject Christ’s presence and God’s speech in the gospel declaration and in the life of the Christian community. This thesis argues that the threefold Word of God is a crucial element in Karl Barth’s vision of the church and an important theme for the whole of his theological project. Disregarded by the field of Barth studies and rejected by modern ecclesiologists, Barth’s description of the gospel declaration and its central role in the life together of the Christian community offers an important ecclesiological alternative to carry forward for both Reformed theology and modern ecclesiology. This dissertation makes three significant contributions. First, this thesis is the first of its kind to engage comprehensively with Karl Barth’s concept of the threefold Word of God and to make clear its later revision. Second, this dissertation offers a review of the contemporary scholarly literature related to Barth’s revision of the threefold Word of God, and addresses the theological and ecclesiological implications of this revision. Third, this dissertation makes a contribution to the fields of Barth studies and contemporary ecclesiology by arguing for the central place of the third form of the Word of God in Karl Barth’s conception of the Christian community.

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Butler, Daron. "A culturally relevant proclamation of the gospel to the Navajo people based upon the Navajo concept of Hozho and the biblical concept of shalom." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Van, Wyk Gert Jacobus. "Die implikasie van die diakonia van Jesus in woord- en daadverkondiging in die Markusevangelie : 'n eksegetiese studie / Gert Jacobus van Wyk." Thesis, North-West University, 2009. http://hdl.handle.net/10394/10433.

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Many Christians, including Christian leaders, are spiritually blind. They do not understand the purpose and implication of Jesus' Coming for each of His followers. So often Christians seek self-interest and their own honour and are not in the least concerned about their fellow believers and fellow man. They do not live up to God's purpose with them. The main research problem of this study is: "What is the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" The main objective of this study is to determine what the implication is of the ? of Jesus in word- and deed proclamation in the Gospel of Mark. The specific question posed. in Chapter 2 is the following: "What research has been done with reference to the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" Research has shown that the disciples are portrayed negatively in the Gospel of Mark. Researchers offer different explanations for this negative portrayal of the disciples. There is concensus among researchers that this specific portrayal of the disciples should be explained from the angle of Christology and discipleship. This study examines the negative portrayal of the disciples focusing on the ? of Jesus and the discipleship of His followers. The intention is to propose an answer to the calling of each follower in the missionary church. Research has further shown that discipleship is not limited to the twelve disciples only, but includes all followers of Jesus. The specific question posed in Chapter 3 is the following: "What is the relevance of the socio-historic and literary context of the Gospel of Mark for this study regarding the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" The socio-historic context indicates that the adressees of the Gospel of Mark probably suffered persecution. The relevance of the socio-historic context can be read from the fact that the author of the Gospel of Mark encourages the adressees in their unique situation(s) en guides them on their response as followers. This corresponds with Jesus' discipleship calling to bear one's own cross. From the literary context it becomes clear that the central discipleship section in Mark 8:27-10:52 forms a structural unit in the Gospel of Mark. Christology and discipleship are central themes in Mark 8:27- 10:52. These two themes are directly related to the implication of the ? of Jesus in word- and deed proclamation in the Gospel of Mark?" The literary context also shows that the Gospel of Mark is a dramatic, apocalyptic, eschatologic narrative that is also a biography. As a biography of Jesus, the Gospel of Mark focuses on Jesus as Subject who serves, but also on his disciples who must deny themselves and serve God. The specific question posed in Chapter 4 is the following: "What is the relevance of the revelation-historic context of the "Son of man" enunciations in Mark 8:27-10:52 for the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark? In Chapter 4 it is shown that the "Son of man" enunciations should be understood within the revelation-historical relation between the Old and the New Testament. Jesus proclaims Himself, amongst other titles in the Gospel of Mark as the Son of man. The Son of man is a glorious and kingly figure (cf Dan 7:13 & 14), .but also a humble figure who suffers (cf Isaiah Jes 40-55; Sagaria; the Psalms). It is further more important to realize that there is a relationship between the Messiah and His servants in the Old Testament and the Son of man and his followers in the Gospel of Mark. The specific question, posed in Chapter 5 is the following: "What is the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" It is shown from Mark 8:27-9:1 that the ? of Jesus has redemptive, discipleship, as well as judgemental implication. Following Jesus means to serve Him as believer and saved person. Following Jesus is to serve Jesus and God with the same attitude as Jesus served His Father and people. It is shown from Mark 9:30-37 that humble and loving service is necessary between leaders and all followers. This service should be specifically aimed at the least ones in the community of faith. Humble service towards one another and the least ones is not degraded. It is extremely important work because it is at the same time service towards Jesus and God. At the feet of the least in church and society we receive the most humble Servant and our Supreme God, the most important of all. It is shown from Mark 10:32-45 that selfish behaviour and pride among leaders must be replaced with a humble attitude and submission to God, fellow believers and fellow man." This discipleship has its origin in the reconciliatory work of Jesus. It is shown from Mark 10:46-52 that Jesus sent people to the outsiders and sufferers along the road to call them to Him. His aim is to save them that they may join and serve Him and others. In Chapter 6 this study reaches its conclusion. God had according to the Gospel of Mark a specific purpose with the ? of Jesus in word and deed proclamation. Through His word proclamation Jesus reveals the will of His Father who sent Him to earth. This message of the Kingdom of God is a message of hope. Through His deed proclamation Jesus brings salvation to many people. The life of Jesus was a life of humble, sacrificing and loving service. His service makes their service possible. He calls all His followers to serve God until! He comes again. Every believer is a follower of Jesus and part of the missionary church as fishers of men. Each believer is sent out in the world with the sacrificing love of Jesus to serve God, fellow believers, his fellow man especially the least ones and those who suffer. Leaders and followers should live according to the same principle: Follow Jesus by serving God and your fellow man. Every follower is a servant not only at the feet of the least ones and those who suffer, but also at the feet of the greatest Servant and our Supreme God.
Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2010

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Hedin, Gunilla. "Jesus förkunnelse om Guds rike enligt Lukasevangeliet : En analys av Luk 11:1-4, 11:14-23, 17:20-21, 22:28-30." Thesis, Ersta Sköndal högskola, Institutionen för diakoni, kyrkomusik och teologi, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:esh:diva-4719.

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I den här uppsatsen har jag undersökt hur Jesus förkunnelse om Guds rike kan förstås utifrån Lukasevangeliet. Att närstudera ett enda evangelium, och dessutom inte hela evangeliet utan bara fyra perikoper i det, innebär en mycket tydlig avgränsning. Värdet i att försöka förstå vad Jesus säger utifrån denna enskilda sammanhängande källa är att den kan ha ett större djup än en bild som sätts ihop av ett godtyckligt antal fragment från olika källor. I Lukasevangeliet nämner Jesus ordet rike med syftning på Guds rike över 20 gånger fördelat på 18 episoder. Med metoden diskursanalys har jag delat in dessa ställen i tre kategorier som jag kallar diskurs A, B och C. Diskurs A handlar om att Guds rike har högsta prioritet, men beskriver inte riket. Diskurs B beskriver på olika sätt hur Guds rike är. Diskurs C omtalar Guds rike som ett löfte. De fyra perikoper jag analyserar i detalj representerar på olika sätt de diskurser jag identifierat i evangeliet som helhet. Luk 11:1-4 hör till diskurs A, Luk 11:14-23 och Luk 17:20-21 till diskurs B, och Luk 22:24-30 till diskurs C. Traditionen att författaren till dubbelverket Lukasevangeliet och Apostlagärningarna är just Lukas går tillbaka till mitten av 100-talet. Verket utmärks av universalism och en viss syn på rikedom och fattigdom som antagligen kom från författarens församling i Antiochia. Där predikades evangeliet för icke-judar, och där fanns engagemanget i de fattiga och behövande. Det var viktigt att inte fastna i det världsliga livet och lockas att samla rikedomar. Lärjungaskapet skulle vara helhjärtat. När Jesus talar om Guds rike i Lukasevangeliet kan det låta som om det handlar om ett territorium. Men begreppet Guds rike, i grundtexten ἡ βασιλείατοῦΘεοῦ, betyder snarare Guds herravälde. Det är inte ett område eller en plats, utan ett tillstånd som är bestämt av att Gud regerar. Samtidigt är det omöjligt att härska i ingenstans, så det finns ändå ett underförstått territorium i begreppet. Det fanns en dubbelhet i uppfattningen om Guds rike på Jesus tid som innebar att det både var en aktuell tillämplig föreställning på världens aktuella situation och en eskatologisk föreställning. Genom en detaljexegetisk analys av grundtexten för varje perikop har jag nått fram till slutsatser om texternas teologiska budskap om Guds rike. Analysen av Luk 11:1-4 visar att Herrens bön innehåller en indirekt beskrivning av Guds rike som ett idealtillstånd. Gud förutsätts ha makten att få riket till stånd, men människornas vilja och aktivitet spelar också roll. Perikopen Luk 11:14-20 visar att Guds rike är där Gud verkar. Det kan vara här och nu. Gud verkar i Jesus när han befriar en man från en stum demon. Men han verkar inte bara i Jesus utan i alla som gör gott. I perikopen Luk 17:20-21 ställs frågan när Guds rike ska komma, och Jesus svarar på ett sätt som får det att verka inom räckhåll redan i nuet. I Jesus löfte till lärjungarna om jämlik gemenskap med honom själv i sitt eget rike i Luk 22:28-30 jämställer han sig själv med Gud. Han lovar en framtid i härlighet för dem som är honom trogna. Ett försök till syntes av de teologiska budskap som analysen av varje perikop lett fram till är att Guds rike enligt Lukasevangeliet verkar syfta på det alltigenom godas seger över det onda. Begreppet mister dock inte sin mångtydighet och gåtfullhet för det. Det analyserna främst bidrar till är att belysa grundtextens möjliga betydelser, som med nödvändighet begränsas i varje översättning.
In this thesis I have examined how Jesus' proclamation of the kingdom of God can be understood from the Gospel of Luke. A close examination of a single gospel, and moreover not the whole gospel but only four pericopes in it, narrows the scope considerably. The value in trying to understand what Jesus is saying based on this single coherent source is that it can have a greater depth than the picture put together by any number of fragments from different sources. In Luke's Gospel Jesus mentions the word kingdom as referring to the Kingdom of God over 20 times, in a total of 18 episodes. With the method of discourse analysis, I have divided these occurrences into three categories which I call the discourse of A, B and C. Discourse A is about the kingdom of God having the highest priority, but there is no description of the kingdom. Discourse B describes the kingdom of God in some way. Discourse C mentions the kingdom of God as a promise. The four pericopes I analyze in detail, in different ways represent the discourses I have identified in the gospel as a whole. Lk 11:1-4 belong to discourse A, Lk 11:14-23 and Lk 17:20-21 to discourse B, and Lk 22:24-30 to discourse C. The tradition that the author of the double work of Luke-Acts is precisely Luke, goes back to the mid 100's. The work is characterized by universalism and a certain vision of wealth and poverty that probably came from the author's congregation in Antioch. There the gospel to non-Jews was preached, and there was commitment in the poor and needy. It was important not to get caught up in the worldly life and be tempted to accumulate wealth. Discipleship should be wholehearted. When Jesus speaks of the kingdom of God in the Gospel of Luke, it may sound as if it is about a territory. But the concept of the kingdom of God, in the original text ἡ βασιλεία τοῦ Θεοῦ means rather God's dominion. It is not an area or a place, but a state that is determined by God's reign. At the same time, it is impossible to rule ”nowhere”, so there is still a territory implicit in the concept. There was a duality in the perception of the kingdom of God in Jesus' time, which meant that it was both a way of conceiving the world's current situation and an eschatological concept. Through a detailed exegetical analysis of the basic text for each pericope I have reached conclusions on the theological message of the kingdom of God in the texts. The analysis of Lk 11:1-4 shows that the Lord's Prayer contains an indirect description of God's kingdom as an ideal state. God is assumed to have the power to bring the kingdom into being, but the human will and activity also plays a role. Pericope Lk 11:14-20 shows that God's kingdom is where God is at work. It can be here and now. God works through Jesus when he frees a man from a dumb demon. But he doesn't only work through Jesus but through all who do good. In pericope Lk 17:20-21 the question of when the kingdom of God will come is asked, and Jesus responds in a way that makes the kingdom seem within reach already in the present. In Jesus' promise to the disciples of equal fellowship with him in his own kingdom in Lk 22:28-30, he equates himself with God. He promises a future of glory for those who are faithful to him. An attempt at a synthesis of the theological messages that the analyses of the four pericopes led to, is that the kingdom of God according to the Gospel of Luke seems to refer to the victory of the perfect good over evil. The concept of the kingdom remains ambiguous and mysterious. What the analyses contribute to is mainly highlighting the possible meanings of the received text, which are inevitably limited in each translation.

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Toenjes, Alan M. "Hebrew narrative theory for proclamation /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Seltz, Gregory P. "Koinōnia the biblical proclamation of koinōnia and its relationship to the proclamation and celebration of the Lord's Supper /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Morgan, John Edward. "Proclamation by invitation: inviting postmodern hearers to transformation." Chicago, Ill : McCormick Theological Seminary, 1998. http://www.tren.com.

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Kraft, Rebecca Jean m. d. "Gospel, illuminated: A revelation of the Gospel canon." Connect to online resource, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1456658.

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Gbote, E. Z. M. (Eric Zakpa Mccarig). "Commercialized gospel : a missiological assessment of prosperity gospel." Diss., University of Pretoria, 2013. http://hdl.handle.net/2263/40347.

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The question this paper attempts to answer is: “Does God base his blessings to church members solely on giving”. The research investigated prosperity gospel from a missiological perspective, a gospel that promises material wealth, health and happiness to faithful Christians who sow “faithful seed to the ministers”. A Collection of literatures relating to the subject matter coupled with citations from interviewees was reviewed and analysed, in making judgment in answering the research question. To accomplish the objective of the study the biblical foundation of giving and prosperity were examined, the background, history and synonymous features to prosperity gospel were evaluated, coupled with the views of respondents. A comparison was made, and a conclusion was reached, based on the findings. Thus, grounded on the result obtained from the research the researcher attempts to establish that though God blesses humanity for obeying his command to give, it does not mean that giving is his prerequisite of blessing humankind. The claim that God wants everyone to be rich contradicts the Bible. For no one can instruct God on who to bless and curse, therefore the claim that man of Rhema can decree blessing on humankind per our giving power is unbiblical.
Dissertation (MA Theol)--University of Pretoria, 2013.
gm2014
Science of Religion and Missiology
unrestricted

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Velazquez, Rebekah Jo. "Insider/outsider issues in the Protection of Ceremonies Proclamation." Connect to online resource, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1458004.

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Flayhart, Robert K. "Gospel-centered mentoring." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Jones, Ashley M. "Magic City Gospel." FIU Digital Commons, 2015. http://digitalcommons.fiu.edu/etd/1931.

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Magic City Gospel is a collection of poems that explores themes of race and identity with a special focus on racism in the American South. Many of the poems deal directly with the author’s upbringing in Birmingham, Alabama, the Magic City, and the ways in which the history of that geographical place informs the present. Magic City Gospel confronts race and identity through pop culture, history, and the author’s personal experiences as a black, Alabama-born woman. Magic City Gospel is, in part, influenced by the biting, but softly rendered truth and historical commentary of Lucille Clifton, the laid-back and inventive poetry of Terrance Hayes, the biting and unapologetically feminist poetry of Audre Lorde, and the syncopated, exact, musical poetry of Kevin Young. These and other authors like Tim Siebles, Gwendolyn Brooks, and Major Jackson influence poems as they approach the complicated racial and national identity of the author.

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Gillen, William Blake. "The gospel-centered counselor keeping the gospel central in biblical counseling /." Theological Research Exchange Network (TREN), access this title online, 2004. http://www.tren.com/search.cfm?p091-0032.

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Kappas, Gregory A. "A biblical defense of plural proclamation in the local church." Theological Research Exchange Network (TREN) Access this title online, 1988. http://www.tren.com.

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Isbell, Brent. "Chasing the wind Ecclesiastes as a resource for postmodern proclamation /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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SAADA, FELLOUS AUDREY. "De la solution jordanienne a la proclamation de l'etat palestinien." Paris 7, 1996. http://www.theses.fr/1996PA070120.

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Cette recherche s'interroge sur les differentes etapes des relations jordano-palestiniennes et sur leur lien avec les solutions proposees au conflit israelo-arabe et plus precisement a la question palestinienne. Selon un decoupage periodique, les textes des principaux protagonistes israeliens, jordaniens et palestiniens sont analyses pour determiner l'evolution de cette relation triangulaire israelo-jordano-palestinienne dans ses permanences et ruptures. Dans un premier temps, la solution jordanienne est mise en avant a la fois par les dirigeants israeliens et par le roi husayn mais aussi par une partie des palestiniens. Il s'agit donc de comprendre pourquoi elle n'a jamais pu etre appliquee. Pour cela, le role de la resistance palestinienne face au trone jordanien et la conception israelienne de cette solution jordanienne dans l'evolution de sa perception ont ete analyses. Trois periodes principales ont ete determinees. La premiere de la guerre de juin 1967 a 1974 est celle d'une relation conflictuelle jordano-palestinienne. La deuxieme de 1974 (reconnaissance de l'olp a rabat) a 1982 (guerre du liban) est une periode de mutation sur les trois scenes israelienne, jordanienne et palestinienne. Enfin la derniere periode de 1982 a 1988 voit se multiplier les solutions de collaboration jordanopalestinienne sans lendemain. Elle s'achevera par l'intifada, le desengagement jordanien de cisjordanie et la proclamation de l'etat palestinien
Analysing the relations between jordanians and palestinians during 21 years, from june 1967 to november 1988, this research is regarding the link between this relation and the evolution of the arab-israeli conflict. The first analysed period sees the conflict between the hashemite kingdom and the palestinian resistance becoming violent. The second period begining from rabat in 1974 and ending in 1982 is a period of change and evolution for the three protagonists. The last period from 1982 (the libanon war) to november 1988 (the proclamation of the palestinian state) is full of confederal solutions between the plo and jordan, but no one of them is executed. This period finished with the intifada, the jordanian disengagement from the west bank and finally the proclamation of palestinian state

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Hubler, Geoffrey Clark. "The whole of the Gospel of Mark : the poetics of a gospel." Thesis, Coventry University, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.273113.

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Tapper, Christian. "Gospel - musik som berör." Thesis, Kungl. Musikhögskolan, Institutionen för jazz, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:kmh:diva-1080.

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Syme, Margaret Ruth. "Tolkien as gospel writer." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=43459.

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To the extent that Tolkien's fantasy meets his own criteria for faL. ie as the "eucatastrophic " tale which points toward "Evangelium," the eschaton when God's plan in creation will be fulfilled and the effects of the fall overcome, Tolkien may be described as a gospel writer. That he intended his work to be read as "gospel," "the good news of the Kingdom of God," is suggested by its allusions to biblical and classical mythology, its linear view of history, its presentation as a compilation of received tradition. collected and translated by many hands from a wide variety of sources, by the location of Middle Earth in the distant past of our own world and by the author's attempt to create a world which comforms to familiar patterns of evolution. Less successful is his effort to provide his tale with a consistent Christian point of view.
Dans la mesure, cette oeuvre d'imagination repond aux crit6res de f6erie de Tolkien en tant que conte "eucatastrophic" qui montre le chemin vers "I'Evangelium", cette eschatalogie qui se situe au moment o0 la volontê de Dieu est accomplie et les effets de la chute sont surmontes, Tolkien peut etre. considers comme un auteur biblique. Le fait qu'il est voulu que son oeuvre soit lue en tant qu'"&angile", "la bonne nouvelle du Royaunie de Dieu" est suggêre par diffèrentes choses: les allusions faites a la mythologie biblique et classique, la vision linêaire de l'histoire, la presentation du texte en tant que compilation d'une tradition provenant de sources diverses, transmise, recueillie et traduite par diffèrentes personnes, la situation geographique dans "Middle earth"(l'empire du Milieu) dans un passé lointain, le fait que l'auteur ait essay6 de crêer un monde conforme au processus connu de l'êvolution. 10anmoins l'auteur n'a pas rêussi dans ce conte a maintenir un point de vue chrêtien. fr

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Ashley, Edith Margaret. "Women in Luke's Gospel." University of Sydney. Religion, 2000. http://hdl.handle.net/2123/804.

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Writing for a Jewish synagogue community in the Roman east, Luke uses his gospel narrative to address the theological, social and political questions facing his community. Luke's narrative is set within the gendered social and cultural framework of first century Mediterranean society. Women are written into the narrative. They tell of a God who acts outside the recognised institution of Temple to announce the salvation Israel has been anticipating. Women are recipients of God's favour, widows are given a prophetic voice within the Lucan narrative. Women come to Jesus in faith. They are healed and forgiven. Women are disciples and full members of the new community of faith. They are partners with Jesus in mission and witnesses to the crucifixion, empty tomb, the angelic announcement of the resurrection and resurrection appearance. They are commissioned by Jesus as witnesses and are to receive the empowering of the Holy Spirit. The stories of women are critical as they present a narrative that confronts the symbolic universe of Temple and temple system, purity and exclusivity, to reveal a God who becomes present with the outsider and creates community with those who come in faith to Jesus. Luke creates two competing symbolic conceptions of reality - the Temple and the household. Through the narrative he affirms the symbolic reality of household as the place of God's presence and reveals the Temple and temple system as failing to recognise Jesus as the prophet from God. New symbols of presence create new means of belonging and new patterns of religious, social and economic life for the Lucan community. In contrast to the temple system of purity and exclusivity, Jesus, the prophet from God, now sets the boundaries of the new community - those of inclusivity, faith and forgiveness. Individuals, women and men, who recognise Jesus to be the prophetic word of God, who come in faith and are healed and forgiven, become the new community, the household of faith. The new community adopts the social and economic relationships of household, marked by relationships of reciprocity, mutuality and trust. For first century readers, who are struggling to interpret their relationship with God following the destruction of the Jerusalem Temple, Luke's gospel narrative provides assurance and legitimation that those who have chosen the path of Christianity are the true Israel.

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Miller, Susan E. "Women in Mark's gospel." Thesis, University of Glasgow, 2002. http://theses.gla.ac.uk/1427/.

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This thesis aims to examine the portrayal of women in Mark's gospel in the context of his apocalyptic world-view. Each account that features women characters is interpreted in relation to Mark's definition of discipleship and his understanding of new creation. One of the key characteristics of Mark's portrayal of women is their association with the verb . Simon's mother-in-law serves Jesus at the beginning of the gospel (1:31), and the service of the women disciples is described for the first time at his crucifixion (15:41). In Mark's apocalyptic world-view the death of Jesus is a time of revelation. The service of the women disciples is mentioned at the crucifixion of Jesus because the true nature of discipleship can only be understood in the context of his service of giving his life to redeem humanity (10:45). Jesus initially calls twelve male disciples who represent the twelve tribes and foreshadow the restoration of Israel. At the crucifixion no member of the Twelve is present, whereas a Gentile centurion is the first human being to recognise Jesus as the Son of God (15:39), and the women are mentioned standing at a distance. Mark depicts the death of Jesus as the turning point between the old and the new age, and the religious and social barriers between men and women, and between Jews and Gentiles are broken. The male disciples, however, are not condemned, since the women are instructed to pass on the news of the resurrection to the disciples and Peter (16:7). Mark points forward to an inclusive community which consists of Jews and Gentiles, women and men. Mark associates women with service (1:29-31), anointing (14:3-9; 16:1-8) and the role of witnesses (15:40-41; 16:1-8). Women are thus aligned with Jesus' suffering and death. They are the last remaining disciples of Jesus, and the only witnesses to his death, burial and resurrection. At the end of the gospel, however, the women run away from the tomb, terrified to say anything to anyone (16:8). In Mark's apocalyptic world-view the fear of the women depicts the eschatological struggle between the old and the new age. Mark ends with the silence of the women, but also with the knowledge that the renewal of the discipleship group is dependent upon their witness and discipleship.

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Ashley, Edith. "Women in Luke's Gospel." Connect to full text, 2000. http://hdl.handle.net/2123/804.

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Thesis (M. Phil.)--University of Sydney, 2000.
Title from title screen (viewed Apr. 21, 2008). Submitted in fulfilment of the requirements for the degree of Master of Philosophy to the School of Studies in Religion, Faculty of Arts. Includes bibliography. Also available in print form.

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32

Halverson, Lance Hale. "Addiction and the gospel." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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33

Scheffler, Eben. "Suffering in Luke's Gospel /." Zürich : Theologischer Verl, 1993. http://catalogue.bnf.fr/ark:/12148/cb36665015q.

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Olson, Ted S. "Anglo-American Gospel Music." Digital Commons @ East Tennessee State University, 2019. https://dc.etsu.edu/etsu-works/5516.

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35

Mayes, Theodore E. "Cyril as pastor the proclamation of his christology to his people /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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36

Winger, Thomas M. "Orality as the key to understanding apostolic proclamation in the epistles." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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37

Brown, Scott G. "The more spiritual gospel, Markan literary techniques in the longer Gospel of Mark." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0004/NQ41114.pdf.

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Chatelion, Counet Patrick. "John, a postmodern Gospel : introduction to deconstructive exegesis applied to the fourth Gospel /." Leiden : Brill, 2000. http://catalogue.bnf.fr/ark:/12148/cb390539434.

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Black, Michael F. "Wealth and the rejection of the gospel as seen in the gospel of Luke." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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40

Stiller, Gordon Brent. "Preaching Christ with our eyes open, proclamation through an apologetic of suffering." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2007. http://www.tren.com.

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41

Bruno, Vincent. "Central themes of Mark's Gospel." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Spencer, J. "The Aachen Ottonian Gospel Book." Thesis, University of Manchester, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.370963.

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Bewick, James Andrew. "WeisheitsspruÌˆhe in the Fourth Gospel." Thesis, Queen's University Belfast, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.397866.

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Duchow, Gilbert J. "Recognizing the law, the gospel, and gospel application in the sermon a seminar on preaching /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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45

Lamonde, Céline. "UNE CANTILLATION NOUVELLE POUR LA PROCLAMATION DE VINGT-CINQ ÉVANGILES DE L'ANNÉE LITURGIQUE." Thesis, Université Laval, 2010. http://www.theses.ulaval.ca/2010/27204/27204_1.pdf.

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Berube, Amelinda. "Tragedy in the Gospel of Mark." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79824.

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Can we read the Gospel of Mark as tragedy? How so? With what limits? With what results? I depart from previous explorations of these questions by rejecting their definition of tragedy as a work faithful to the dramatic conventions described in Aristotle's Poetics. I build instead on Aristotle's essential definition of tragedy as a work that inspires fear and pity in an audience. Using a narrative-critical approach, which allows a focus on the effects generated by Mark's plot and characters, I conclude that Mark, while more tragic than Matthew, is not clearly tragic or comic: the gospel maintains a careful balance of tragic and comic possibilities, challenging the reader to appropriate the story in her own world and tip the scales towards the comic. The effect of the text, however, is dependent on audience; Matthew's rewriting of and Papias' comments on Mark demonstrate that contemporary readers probably did not perceive Mark as tragic.

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Fox, Anthony M. "The literary theme of Luke's Gospel." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Blaine, Brad. "Peter in the Gospel of John." Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.431007.

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Willett, Michael Edward. "Wisdom christology in the fourth Gospel /." San Francisco : Mellen research university press, 1992. http://catalogue.bnf.fr/ark:/12148/cb355837634.

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Perrin, Jac Dean. "Family 13 in Saint John's Gospel." Thesis, University of Birmingham, 2013. http://etheses.bham.ac.uk//id/eprint/4482/.

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To date, the single criterion of Family 13 constituency has been the relocation of the Pericope Adulterae from its traditional location in John 7:53. This dissertation demonstrates why this criterion is inadequate and proposes a new criteria. After an overview of the history of research, potential Family 13 witnesses are classified by means of a methodology originated by Dr. David Parker’s use of Text und Textwert. This process identifies 8 witnesses inappropriately nominated as Family 13 members, thus establishing GA 13, 69, 124, 346, 543, 788, 826, 828, 983, and 1689 as valid members. Each of these 10 witnesses is then described palaeographically as a discrete artefact. Phylogrammatic software, originally designed for DNA analysis, is then adapted to exhaustively study these Johannine Greek texts. The by-product of this novel process complements and validates the earlier Text und Textwert process. Also available as a result of this study are original witness transcriptions (available at http://www.iohannes.com/family13/), a Critical Apparatus of Family 13 in St. John’s Gospel, an exhaustive description of the contents of 18 potential witnesses, and a description of the computer analysis process used in the study.

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Dissertations / Theses on the topic 'Proclamation of the gospel'

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