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Wiles-Op, Lee E. "“If You Could Hie to Kolob”: Mormonism and the World Religions Discourse." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1274819380.
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Bittarello, Maria Beatrice. "The re-creation of ancient classical religions on the World Wide Web : Neopaganism as contemporary mythopoesis." Thesis, University of Stirling, 2007. http://hdl.handle.net/1893/226.
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The thesis argues that Neopaganism on the Web is an example of mythopoesis and aims at showing both the novelty and the limits of such mythopoesis. I use the term "mythopoesis" in its original Greek meaning, i.e. "the creation (the making/crafting) of a myth or myths", thus stressing the dynamic way in which the process of creation (of myths, rituals, divinities, identities—all implicitly or explicitly played out, connected, and organised as "stories", which can be told, written or performed, as well as represented as images) unfolds in Neopaganism. Neopagan mythopoesis on the Web is new, original, and structurally different from other previous and contemporary examples of mythopoesis, either religious or not, since it does not refuse, put aside, or implicitly contradict, the rational framework elaborated by Western culture. The research involves exploring the contemporary cultural and historical context that allows for mythopoesis to take place and the technology that allows for it to develop. It analyses the key features of Neopaganism on the Web as they emerge from the mythopoeic recreation of two ancient goddesses (Gaia, and Artemis/Diana) and an ancient ritual (the Eleusinian mysteries). In covering several different fields (from ancient religions, to the Internet, to myth and ritual theory), and in examining a range of heterogeneous materials (from ancient texts, Neopagan hymns and art, to hypertexts), the analysis adopts an interdisciplinary approach.
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Evans, Marcus. "Shinto: An Experience of Being at Home in the World With Nature and With Others." TopSCHOLAR®, 2014. http://digitalcommons.wku.edu/theses/1343.
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This study discloses Shinto’s experiential and existential significance and aims to articulate Shinto’s sacred objective. It shows that Shinto, by way of experience, communicates being in the world with nature and with others as a sacred objective. This suggests that Shinto, in communicating its objective, appeals to the emotions more so than to the intellect; and that Shinto’s sacred objective does not transcend the natural world of both nature and everyday affairs. This study pursues this goal by showing the experiential and existential dimensions of the three primary features of Shinto: it shows how kami (or kami-ness) is thought of as an awe producing quality of being/s that are mostly associated with the natural world; how Shinto shrines’ aesthetics and atmosphere are thought to evoke a feeling of the natural world’s sacredness; and how festivals are thought to be ecstatic and effervescent occasions that regenerate an affirmation of being in the world with others. Though this study does not employ a strict methodological approach—insofar as the conclusions herein are based primarily on literature review—it was motivated by an existential outlook on the study of religion and assumes that the term “religion” refers primarily to an existential phenomenon that pertains not necessarily to socio-historical institutions but to a way of being in the world.
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Yohanis, Yakob James. "The implications of Christian teachers' faith perspectives for the teaching of World Religions : a study of Religious Education teachers in Controlled schools in Northern Ireland." Thesis, Queen's University Belfast, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.676496.
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Sandberg, Dina. "Världsreligionsundervisning i mångkulturella och homogena klasser i årskurs 1–3 : En kvantitativ enkätstudie om skillnader i undervisning i tre världsreligioner mellan olika elevgrupper baserat på ramfaktorteorin." Thesis, Karlstads universitet, Institutionen för samhälls- och kulturvetenskap (from 2013), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-78490.
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Syfte – Denna studie undersöker hur verksamma lärare i årskurs 1–3 undervisar i religionskunskap om världsreligionerna, kristendom, islam och judendom i mångkulturella och homogena klasser i svenska skolor. Syftet med studien är att undersöka om det finns skillnader i undervisningen mellan de två olika elevgrupperna, samt vilka faktorer som påverkar lärares val av undervisningsinnehåll. Ur ett lärarperspektiv ska denna studie dessutom öka insikten över hur lärare påverkas och utformar sin världsreligionsundervisning utifrån olika elevsammansättningar. Metod och teori– Undersökningen genomfördes med hjälp av en webbenkät som innehöll 26 frågor med varierande svarsalternativ. Enkäten består av två delar, bakgrundsfrågor samt frågor om religionsundervisningen och besvarades av 103 respondenter. Den insamlade empirin undersöks utifrån ramfaktorteorin. Resultat – De huvudsakliga resultaten visar att skillnaden mellan mångkulturella och homogena elevgrupper är liten. Det finns dock en skillnad i hur mycket uppmärksamhet högtiderna gavs i de olika religionerna mellan elevgrupperna. Läroplanen anses vara den faktorn som styr religionsundervisningen i högsta grad då resultatet visar att lärarna utgår från den när de planerar sin undervisning. Avslutningsvis diskuteras resultatet i relation till den tidigare forskningen och ramfaktorteorin.Purpose – This study examines how active teachers in grades 1-3 teach religious studies about world religions, Christianity, Islam and Judaism, in multicultural and homogeneous classes in Swedish schools. The purpose of the study is to examine whether there are differences in teaching between the two different groups of students, as well as the factors influencing choice of teaching content. From a teacher's perspective, this study will also increase insight into how teachers are affected and thereby designing their world religious teaching based on different student compositions. Method and theory– The survey was conducted using an online survey that includes 26 questions with varying response options. The survey consists of two parts: background questions; and questions about religious education and was answered by 103 respondents. The collected empirics is analyzed based on the framework factor theory. Results – The main results show that the difference between multicultural and homogeneous groups of pupils is insignificant. However, there was a difference in how much attention the religious holidays were given in the different religions between the student groups. The curriculum is considered to be the factor that governs religious education to the highest degree as the results show that teachers start from it when planning their teaching. Finally, the results are discussed in relation to the previous research and framework factor theory.
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Lee, Mikyung Chris. "Public dialogue between Church and Others through a communicative mode of madangguk a practical theological perspective /." Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-11092005-112314/.
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Jim, Suk Fong. "Gifts to the Gods : Aparchai, Dekatai and related offerings in Archaic and Classical Greece." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:46767d83-0b32-4ebd-8f26-457a785f2478.
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This study is about one of the most ubiquitous and yet little studied aspects of ancient Greek religion, the offering of so-called ‘first-fruits’ (aparchai) and tithes (dekatai) in Archaic and Classical Greece (c.700-300 B.C.). A widespread and traditional custom all over Greece and the Greek Mediterranean, the offering of ‘first-fruits’ and tithes entailed using a portion of the proceeds from a diversity of human activities (such as craft-work, fishing, trade, military expeditions) to present something to the gods. I look at the different kinds of aparchai and dekatai offered to the Greek gods by individuals and states under various circumstances, the various contexts in which the language and practice of making such offerings were used, the deployment of this religious custom in politics, and the transformation of a voluntary practice into a religious obligation. Ultimately, however, my major concern is with questions of religious psychology: why people should bring aparchai and dekatai to the gods, and what motivations and expectations they might have had. Because it was such a commonplace practice, the custom has been taken simply as a given in both ancient and modern scholarship; and no attempt has been made to explain its religious significance. By drawing on current anthropological studies of gift-giving, I argue that that aparchai and dekatai do not merely give to the gods, but give back to the gods some of the benefits granted by the divinities in the first place, reflecting first and foremost a sense of dependence on the divine. I suggest that the offering of aparchai and dekatai may be thought of as a means of settling men’s debts to, and thereby maintaining good relations with, the gods, who were considered the sources of both goods and evils. I challenge the emphasis, common in modern scholarship, on material returns as the central motive behind the act of bringing gifts to the gods. Instead I suggest that the study of gift-giving between humans and the divine should embrace the possibility that psychological feelings of dependence on and gratitude to the gods might also have been involved.
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Collins, Dane Andrew. "The Christian theology of religions reconsidered : Alan Race's theology of religions, Hans Frei's theological typology and 20th century ecumenical movements on Christian engagement with other faiths." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/278698.
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The contemporary debate concerning the Christian theology of religions has been profoundly shaped by Alan Race’s three-fold typology of exclusivism, inclusivism and pluralism. Although the insufficiency of this typology’s descriptive and critical capacity has become increasingly acknowledged within the field, widespread agreement about its replacement remains elusive. This thesis argues that a replacement can be found in Hans Frei’s five-fold typology of Christian theology, which differentiates between a range of approaches to theology, from theology as philosophical discourse (Type 1) to theology as quarantined, Christian self-description (Type 5). It is suggested that the more basic question posed by Frei’s typology of how Christian theology is understood in relation to philosophy and other external discourses, provides a better means of accounting for the different positions in the Christian theology of religions within 20th century ecumenical movements. It is shown how Frei’s typology emerges from his emphasis on both the limitations and the significance of external discourses for Christian theology, an emphasis which results from his construal of the mystery of Christ’s universal presence as a function of the particular incarnation in Jesus of Nazareth. Chapter one considers the philosophical foundations upon which Race’s typology is constructed, with particular emphasis on Troeltsch’s historicism, Hick’s epistemology of religious experience and WC Smith’s phenomenological hermeneutic, concluding that they determine the typology’s apologetic approach. It is shown how these commitments lead Race’s typology to differentiate between types of Christian theology primarily in relation to the philosophical viability, as Race understands it, of their Christology. Chapter two focuses first on the theology of Hans Frei and his analysis of the relationship between Christology and historicism, epistemology, and hermeneutics. It is suggested that Frei’s focus on the ordering of the relationship between Christian theology and external discourses, while undermining Race’s approach, affirms the possibility of a theologically valuable relationship between Christian theology and external discourses. Moreover, unlike Race, Frei’s emphasis on the significance of external discourses for Christian theology is derived in light of, and not in spite of, a faith in the incarnation and resurrection of Jesus Christ. Chapter three looks at Frei’s fivefold typology as a better means of accounting for the differences Race posits between exclusivists, inclusivists and pluralists. It is argued that in following Frei’s typological logic and the historical, epistemological and hermeneutical considerations characteristic of a Christian theology between types three and four, an approach to the theology of religions emerges which addresses the question of the universality of divine revelation – the central concern of Race’s typology – while also showing the inadequacy of Race’s typology and its prioritisation of philosophy. This will be shown by applying Frei’s typology to 20th century ecumenical movements and the positions on the theological significance of non-Christian religions that have emerged therein. Though Frei did not directly take up the issue of the Christian theology of religions, chapter three will demonstrate how his typology of Christian theology is of particular importance for this discussion. For his typology highlights the central question driving the theology of religions – how the ‘internal’ discourse of Christian self-description in reference to the gospels’ history-like witness to the life, death and resurrection of Jesus Christ relates to the historically contingent, public world outside the church. The conclusion will point toward a constructive proposal for a theology of evangelism and interfaith dialogue in pluralist societies of the 21st century, drawing on the ecumenical discussion viewed in relation to the theological and typological insights of Hans Frei.
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Ellis, Nicholas J. "Jewish hermeneutics of divine testing with special reference to the epistle of James." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:0046deb6-8d05-4b36-aa1c-0b61b464f253.
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The nature of trials, tests, and temptation in the Epistle of James has been extensively debated in New Testament scholarship. However, scholarship has underexamined the tension between the author’s mitigation of divine agency in testing ( Jas 1:13–14) and the author’s appeal to well-known biblical testing narratives such as the creation account (1:15– 18), the Binding of Isaac ( Jas 2:21–24), and the Trials of Job ( Jas 5:9–11). is juxtaposition between the author’s theological apologetic and his biblical hermeneutic has the potential to reveal either the author’s theological incoherence or his rhetorical and hermeneutical creativity. With these tensions of divine agency and biblical interpretation in mind, this dissertation compares the Epistle of James against other examples of ancient Jewish interpretation, interrogating two points of contact in each Jewish work: their portrayals of the cosmic drama of testing, and their resulting biblical hermeneutic. The dissertation assembles a spectrum of positions on how the divine, satanic, and human roles of testing vary from author to author. These variations of the dramatis personae of the cosmic drama exercise a direct influence on the reception and interpretation of the biblical testing narratives. When the Epistle of James is examined in a similar light, it reveals a cosmic drama especially dependent on the metaphor of the divine law court. Within this cosmic drama, God stands as righteous judge, and in the place of divine prosecutor stand the cosmic forces indicting both divine integrity and human religious loyalty. These cosmic and human roles have a direct impact on James’ reading of biblical testing narratives. Utilising an intra-canonical hermeneutic similar to that found in Rewritten Bible literature, the Epistle appeals to a constructed ‘Jobraham’ narrative in which the Job stories mitigate divine agency in biblical trials such as those of Abraham, and Abraham’s celebrated patience rehabilitates Job’s rebellious response to trial. In conclusion, by closely examining the broader exegetical discourses of ancient Judaism, this project sheds new light on how the Epistle of James responds to theological tensions within its religious community through a hermeneutical application of the dominant biblical narratives of Job’s cosmic framework and Abraham’s human perfection.
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Lin, Yu-Sheng. "Yiguan Dao in Thailand: A New Religious Organization in Contemporary Thai Buddhist World." 京都大学 (Kyoto University), 2017. http://hdl.handle.net/2433/225717.
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Swisher, Sarah. "As Yourself: A Guide to Self-Love in a Selfless World." Digital Commons at Loyola Marymount University and Loyola Law School, 2013. https://digitalcommons.lmu.edu/etd/34.
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Kivitz, Ed René. "ESPIRITUALIDADE NO MUNDO CORPORATIVO: APROXIMAÇÕES ENTRE PRÁTICA RELIGIOSA E VIDA PROFISSIONAL." Universidade Metodista de São Paulo, 2007. http://tede.metodista.br/jspui/handle/tede/418.
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Previous issue date: 2007-03-29Corporate World Spirituality. Approaching Religious Práxis and Professional Life, involving Religion Science, specifically the area society religious Praxis. It was investigated according to critic historical method, using a bibliographic and documental research as data retrieval method. This study aimed evaluating two different hypothesis: corporate world spirituality as a response to contemporary society spiritual needs, replacing institutionalized religious expressions, and corporate world spirituality as a concept that is complementary to religious praxis, aiming human promotion both on market and society. The spirituality concept in Paul Tillich and praxis in Cassiano Floristán were used as the theoretical references for this study. This dissertation was structured in three chapters: the first involving definitions and term listing for spirituality semantic field determination: spirituality and religion, religious and laic, sacred and profane. The second recording movement origins, its blossom, main characters, scientific, ideological, religious, economic and philosophical context, and most importantly, listing the different concepts the word spirituality may assume in corporate world. This chapter clarifies the social and historic factors allowing spirituality to enter the work place and its inclusion on corporate world. Finally, the third chapter evaluates three different possibilities for using the corporate world spirituality concept: spirituality at service of religion (proselytism), of capital (performance) or of the human being (praxis). Thus, this dissertation aims allowing the reader expand knowledge basis on this subject.(AU)
O tema Espiritualidade no mundo corporativo: aproximações entre a práxis religiosa e a vida profissional, é compreendido no campo das Ciências da Religião, especificamente na área de Práxis religiosa na sociedade, e foi pesquisado de acordo com o método histórico crítico, tendo como metodologia para a coleta de dados a pesquisa bibliográfica e documental. O estudo do tema buscou verificar duas hipóteses, a saber: a espiritualidade no mundo corporativo como resposta às necessidades espirituais da sociedade contemporânea, em substituição às expressões religiosas institucionalizadas, e a espiritualidade no mundo corporativo como conceito solidário à práxis religiosa para a promoção humana no mercado e na sociedade. Os conceitos de espiritualidade em Paul Tillich e práxis em Casiano Floristán foram utilizados como referencias teóricos para estudo do tema. A dissertação foi estruturada em três capítulos. No primeiro, há definições e relações dos termos que determinam o campo semântico da espiritualidade, que são: espiritualidade e religião, religioso e secular, sagrado e profano. No segundo, há o registro das origens do movimento, identificando seu período de florescimento, seus principais atores, seu contexto científico, ideológico, religioso, econômico e filosófico, e principalmente lista os diferentes conceitos que o termo espiritualidade adquire no mundo corporativo. Esse capítulo esclarece os fatores sociais e históricos que possibilitaram a inserção da espiritualidade no local de trabalho e a inclusão do tema no mundo corporativo. Finalmente, o terceiro e último capítulo analisa três possíveis utilizações do conceito de espiritualidade no mundo corporativo: a espiritualidade a serviço da religião (proselitismo), do capital (performance) e do ser humano (práxis). Possibilitando assim ao leitor ampliar seus conhecimentos sobre o tema que é o objeto desta dissertação.(AU)
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Walters, Kevin L. "BEYOND THE BATTLE: RELIGION AND AMERICAN TROOPS IN WORLD WAR II." UKnowledge, 2013. http://uknowledge.uky.edu/history_etds/21.
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This dissertation examines the ways in which military personnel interacted with religion during World War II. It argues that the challenges of wartime service provided the impetus and the opportunity to improvise religious practices, refine religious beliefs amid new challenges, and broaden religious understanding through interaction with those from other traditions. Methodologically, this dissertation moves beyond existing analyses that focus primarily on institutions and their representatives such as military chaplains. Instead, it explores first-person accounts left by men and women who were not part of the chaplain corps and analyzes ways in which non-chaplains engaged religion. The exigencies of war contributed to religious innovation as soldiers and sailors improvised religious practices. Lay leaders sometimes filled in to lead services as chaplains were often not available. Soldiers and sailors also modified individual religious practices such as diet, fasting, and prayer to fit the context of military service. The challenges of wartime service also led troops to refine previously held religious beliefs as well as to adopt new interpretations based on personal experiences. Soldiers and sailors often clung to whatever religious beliefs or practices they saw as potentially beneficial. Finally, religious mixing combined with social dislocation and stress to create an atmosphere in which troops questioned and reformulated their religious identities. As soldiers and sailors formed bonds with those from other traditions, it became more difficult to maintain previous assumptions rooted in suspicion and rumor about other faiths. Understanding how soldiers and sailors interacted with religion in World War II anticipates significant aspects of what many scholars have described as a religious revival in the two decades following the war. It suggests that many veterans returned to civilian life with more confidence in their own religious agency and with sharpened conceptions of what they considered religious essentials.
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Carpenedo, Manoela. "Becoming 'Jewish' believing in Jesus? : conversion, gender and ethnicity in the production of the Judaising Evangelical subject." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/284412.
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Based on an ethnography conducted between 2013-2015 within a religious community in Brazil, this thesis investigates the meanings of a growing worldwide religious movement fusing beliefs and identity claims deriving from Judaism and Charismatic Evangelicalism. Unlike Messianic Judaism, where Jewish-born people identified as believers in Jesus remain faithful to their Jewish traditions while observing Charismatic Evangelical practices or Christian Zionism, Evangelicals who emphasise the theological and eschatological importance of Jews living in Israel, this thesis addresses a different dimension of this trend. Focusing particularly on women's conversion narratives, this study investigates the reasons why Charismatic Evangelical Brazilians are actively embracing a version of Judaism that requires them to follow the strict dress codes and purity laws of Orthodox Jews while believing in Jesus as the Messiah. My analysis concluded that the emergence of these communities should be understood as a revival aiming to restore some Charismatic Evangelical practices. Pointing to the moral permissiveness, materialism, individualism, and petitionary rhetoric enforced in their former Charismatic Evangelical churches-influenced by Neo-Pentecostal tenets-they embrace an austere religious style characterised by self- cultivation centred in Jewish ritual and ethos. This pious revival also involves recovering a collective past. References to a hidden Jewish heritage and a 'return' to Judaism are mobilised for justifying the community's strict adherence to Jewish practices. Drawing upon a socio-cultural and gender-sensitive analysis, this study examines the historical, religious and subjective reasons behind this emerging 'Judaising' trend in Charismatic Evangelicalism. This thesis also engages with the literature of religious conversion, morality, cultural change and debates examining hybridisation processes.
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Obata, Yukikazu. "Humble partisans trinity, church, and mission in a religiously pluralistic world /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Doney, Jonathan. "'That would be an Ecumenical matter' : contextualizing the adoption of the study of world religions in English religious education using 'statement archaeology', a systematic operationalization of Foucault's historical method." Thesis, University of Exeter, 2015. http://hdl.handle.net/10871/18518.
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It is claimed that during the 1960s and 1970s a new chapter in the history of English Religious Education (hereafter RE) began. Christian Confessionalism, whereby children were introduced to, nurtured in, and encouraged to adopt, the Christian faith, was swept aside and replaced by a non-confessional, phenomenological, multi-faith model, in which children were introduced to a variety of World Religions, with the aim that they would become more understanding of and tolerant towards others. Subsequently the study of World Religions (hereafter SWR) was adopted at all phases of the school system. Whilst this transition has been subjected to a wealth of historical analysis, existing accounts concentrate on narrative reconstructions of what happened, rather than investigating the complex interaction of discourses that created circumstances in which the change became possible. By framing analysis within national boundaries these reconstructions also overlook supranational influences. Thus, the supranational ecumenical movement (concerned with achieving greater unity and co-operation between denominationally separated Christian groups) has hitherto been largely overlooked. Drawing on Michel Foucault’s historical methods, I have developed a critical methodology, which examines how certain practices become possible. This method, Statement Archaeology, follows Foucault in emphasizing ‘discontinuities’, ‘statements’, and the search for the ‘relative beginnings’ of particular practices. Deploying the method entailed a detailed forensic exploration of relevant primary, unutilized, sources drawn from relevant domains of ecumenical discourses at both supranational (World Council of Churches) and national (British Council of Churches) levels. These sources were identified by tracing the provenance, and origin, of ecumenical statements repeated within Schools Council Working Paper 36 (1971). A ‘compound’ framework of understanding, combining the notions of Governmentality and Normalization, has been used. The thesis presents a number of original contributions to knowledge. By focusing on the multiple intersections of supranational and national domains of ecumenical discourse, Statement Archaeology reveals a much greater level of complexity than has hitherto been described and exposes a more nuanced understanding of how it became possible for SWR to be adopted, suggesting that the ‘relative beginnings’ of the practice are located—to some extent—in national ecumenical discourses. Further, supranational issues that affected these processes are unearthed, and motivations behind them are exposed, thus highlighting the importance of incorporating ecumenical discourses into the historiography of RE. The research also problematizes some assertions that have become characteristic of the existing historical narrative. Amongst other things, it disputes the existing positioning of Working Paper 36, highlights the problematic positioning of ‘mass immigration’ as a causal factor in adoption of SWR, and exposes a complexity of terminology, none of which appear to have been examined previously. These findings have application both in England and elsewhere, and are briefly discussed in relation to two other national contexts where approaches akin to SWR have been adopted. Finally, the limitations of the study are discussed and recommendations made for further work.
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Patterson, Carol Lynn. "Gathered for worship and word| Scattered to witness to the world." Thesis, Drew University, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10102674.
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This narrative research ministry project sought to enhance the spiritual life of Calvary Baptist Church in Morristown, New Jersey by strengthening the congregation’s commitment to witnessing. Calvary’s stated mission is to glorify God by making disciples of Jesus Christ through our commitment to Worship, Word and Witness. While some members may dedicate time to private devotions, the church gathers corporately for a few hours each week to worship the Lord and study the Word of God. Daily, members of the church scatter into the world, which is chock full of opportunities to witness.
Pre-project congregational interviews and surveys revealed similarities to most 21st Century Christians. The majority of Calvary members were spiritually committed to the concept of witnessing. Yet, very few were actively engaged in the practice of sharing their faith with people they knew.
Through experiential adult education, Church School students were equipped with tools and techniques that would enable them to effectively witness to friends, relatives, associates and neighbors within their circles of influence. The work described herein represents that part of the effort that could be accomplished during the project implementation phase.
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Schulze, Jennifer. "Religionsfilosofins uppgift i en senmodern, mångreligiös och pluralistisk värld." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-384622.
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We live in a so-called late-modern age where religion and various world-views are something one must relate to in society, no matter what one thinks of that and wherever one lives in the world. This statement applies not least if we are to be able to live in consensus with each other and if we want a world with fewer conflicts, which I, without any evidence, claim that the majority of the world´s population wants. The fact that people with different truth claims, religions an world-views live side by side as today, is not a new phomenon globally and historically, but the Christian conformity that was formerly the practice in the West has today been replaced by a multitude of world-views through increased immigration and through increased secularization. The purpose of this thesis is to investigate and describe the mission of religious philosophy in a late-modern, multi-religious, pluralistic world. And in the first place to find out what the three religious philosophers Kevin Schilbrack from USA, Mikael Stenmark from Sweden and Nick Trakakis from Australia say about this. By comparing their perceptions with each other, I want to point out similarities and differences and see why I mean that the discipline should be developed for one or the other direction. I advocate that religion of philosophy continues to work with the methods by which one seeks to understand, describe and explain different religions ans world-views, as well as critically review, assess or evaluate them. This is because the philosophy of religion is to be taken seriously in order for philosophy of religion to take society seriously. Religion of philosophy should also study lived religion as a complement to the textculture. Moving the starting point to the religion you are studying can also be of benefit to the study of religious philosophy in order to get a more accurate picture of foreign religions. The advantage of what I advocate here is that in the future we can get a philosophy of religion that is not normative, defined that it has the starting point in theism, that the confessional is the norm, or relativistic.
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Dandy, Josephine Elizabeth. "Defiant magic sizzled with religion : the political and religious roots of magical realist fiction in the contemporary multi-cultural and multi-credal world." Thesis, University of Birmingham, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.403452.
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Gerbner, Katharine Reid. "Christian Slavery: Protestant Missions and Slave Conversion in the Atlantic World, 1660-1760." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:10949.
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"Christian Slavery" shows how Protestant missionaries in the early modern Atlantic World developed a new vision for slavery that integrated Christianity with human bondage. Quaker, Anglican, and Moravian missionaries arrived in the Caribbean intending to "convert" enslaved Africans to Christianity, but their actions formed only one part of a dialogue that engaged ideas about family, kinship, sex, and language. Enslaved people perceived these newcomers alternately as advocates, enemies, interlopers, and powerful spiritual practitioners, and they sought to utilize their presence for pragmatic, political, and religious reasons. Protestant slave owners fiercely guarded their Christian rituals from non-white outsiders and rebuffed the efforts of Quaker, Anglican, and Moravian missionaries to convert the enslaved population. For planters, Protestantism was a sign of mastery and freedom, and most believed that slaves should not be eligible for conversion. The planters’ exclusive vision of Protestantism was challenged on two fronts: by missionaries, who articulated a new ideology of "Christian slavery," and by enslaved men and women who sought baptism for themselves and their children. In spite of planter intransigence, a small number of enslaved and free Africans advocated and won access to Protestant rites. As they did so, "whiteness" emerged as a new way to separate enslaved and free black converts from Christian masters. Enslaved and free blacks who joined Protestant churches also forced Europeans to reinterpret key points of Scripture and reconsider their ideas about "true" Christian practice. As missionaries and slaves came to new agreements and interpretations, they remade Protestantism as an Atlantic institution. Missionaries argued that slave conversion would solidify planter power, make slaves more obedient and hardworking, and make slavery into a viable Protestant institution. They also encouraged the development of a race-based justification for slavery and sought to pass legislation that confirmed the legality of enslaving black Christians. In so doing, they redefined the practice of religion, the meaning of freedom, and the construction of race in the early modern Atlantic World.Their arguments helped to form the foundation of the proslavery ideology that would emerge in the late eighteenth and nineteenth centuries.
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Burns-Watson, Roger. "Co-Starring God: Religion, Film, and World War II." University of Cincinnati / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1273520794.
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Guiler, Peter Scott. "Quaker Youth Incarcerated: Abandoned Pacifist Doctrines of the Ohio Valley Friends During World War II." University of Akron / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=akron1312390917.
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Mitchell, Jillian. "The religious world of Quintus Aurelius Symmachus." Thesis, University of Wales Trinity Saint David, 2016. http://repository.uwtsd.ac.uk/731/.
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This thesis explores the last decades of legal paganism in the Roman Empire of the second half of the fourth century CE through the eyes of Symmachus, orator, senator and one of the most prominent of the pagans of this period living in Rome. It is a religious biography of Symmachus himself, but it also considers him as a representative of the group of aristocratic pagans who still adhered to the traditional cults of Rome at a time when the influence of Christianity was becoming ever stronger, the court was firmly Christian and the aristocracy was converting in increasingly greater numbers. Symmachus, though long known as a representative of this group, has only very recently been investigated thoroughly. Traditionally he was regarded as a follower of the ancient cults only for show rather than because of genuine religious beliefs. I challenge this view and attempt in the thesis to establish what were his religious feelings. Symmachus has left us a tremendous primary resource of over nine hundred of his personal and official letters, most of which have never been translated into English. These letters are the core material for my work. I have translated into English some of his letters for the first time. The thesis is organised in the main thematically, looking at Symmachus’ religious language, pagan religious ritual, the changing religious topography of Rome itself – and the clash with the Christian establishment specifically with Bishop Ambrose of Milan over the Altar of Victory Affair. The last chapter, although still thematic, looks at Late Antique Paganism through a series of personal events in Symmachus’ life; but is also chronological in the sense that it covers the last seventeen years of it. There are six appendixes, tables and illustrations.
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Miraly, Mohammad. "Faith and world: contemporary Ismaili social and political thought." Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=107618.
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Contemporary Ismaili thought views the Ismaili tradition as connected to a historical past deriving from Qur'anic principles and the teachings of the Prophet Muhammad and his heirs, the Shi`a Imams. Thus, contemporary Ismailism's focus on liberal values like democracy, pluralism, and education are articulated as contemporary forms of eternal Qur'anic ethical principles.The current and 49th Ismaili Imam, Aga Khan IV – who claims descent from the Prophet through his daughter, Fatima, and son-in-law, `Ali – articulates the principles of liberal democratic pluralism as the best means to realize ethical Islamic living in the present day. In order to fulfill what he articulates as his dual mandate to improve the quality of both the spiritual and material lives of his followers, he founded the Aga Khan Development Network (AKDN).Through its rural development programmes, the AKDN teaches liberal values and best practices, and, furthermore, instills an overarching sense of loyalty and fraternity, becoming thereby a key instrument in the formation of the transnational Ismaili community. The Ismaili community concretises through the practical and ideological work of the Imamate institutions, such as the Institute of Ismaili Studies (IIS) in London (UK), an academic institution that publishes works on Ismaili history and thought.The IIS is the main source of contemporary scholarship about Ismailism, the study of which suffers from a lack of information due, in the main, to the tradition's long history of persecution and marginalization within Islam. There is thus a lacuna of present-day academic scholarship about the tradition, especially regarding the contours of its contemporary thought. Considering the dearth of work by other scholars and the breadth of work by the Ismaili institutions, the IIS thus becomes a critical player in understanding contemporary Ismaili historiography and concerns. The body of literature relevant to this project is confined therefore to the scholars working in the fields of Ismaili history and historiography as well as those who probe the confluence of contemporary Islamic and liberal political ethics. The main interpreter, however, of the contemporary Ismaili tradition is the Ismaili Imamate itself. While there is a lack of scholarly material about the work of the Imamate, there is an implicit historiography in the output of the Aga Khan – his speeches, interviews, and direction of the Imamate institutions – which highlights the themes that he and the Ismaili community consider relevant to their conception of the lived ethic of Islam in the modern world.The contemporary Ismaili construction of its own historical narrative paints a picture of an intellectually influential minority that buttresses its commitments to institutionalized education and ethical governance on an unshakeable dedication to the ethic of pluralism, supported by the strength of the interminable Imamate, which leads the community through the vicissitudes of recurring persecution. Contemporary Ismailism, therefore, relies heavily on its past to provide both legitimacy and impetus for its present.In the final analysis, contemporary Ismaili thought sees itself as grounded firmly in the Islamic tradition and, with the guidance of the Imam, as a liberal interpreter of Qur'anic principles. It sees its past as informing its present, and – though it views modern liberal values as concordant with Qur'anic ethics – it argues that its interpretation of the essential principles and ethics of the faith remains unchanged, but that, in accordance with Shi`i doctrine, it adjusts the shape of that faith to the form of the day.La pensée ismaélienne contemporaine voit la tradition ismaélienne comme étant connectée à un passé historique basé sur des principes coraniques et les traditions du Prophète Muhammad et ses héritiers, les Imams chiites. Ainsi, les valeurs libérales comme la démocratie, le pluralisme et l'éducation au sein de l'ismaélisme contemporain sont en effet des formes contemporaines de principes éternels tirés de l'éthique coranique. L'Imam de la communauté ismaélienne, l'Aga Khan IV a précisé que les principes du pluralisme démocratique libéral sont le meilleur moyen de réaliser une éthique de vie islamique à l'époque actuelle. Afin de soutenir son double mandat d'améliorer la qualité de vie spirituelle ainsi que la qualité de vie matérielle de ses disciples, il a fondé Le Réseau Aga Khan de développement (AKDN). Grâce à ses programmes de développement rural, l'AKDN enseigne des valeurs libérales et les meilleures pratiques, et, de plus, est capable d'inspirer un sentiment universel de loyauté et de fraternité. Ainsi, l'AKDN est devenu un instrument clé dans la formation de la communauté ismaélienne transnationale. La communauté ismaélienne est fortifiée à travers le travail pratique et idéologique des institutions de l'Imamat, comme l'Institut d'Études ismaéliennes (IIS) de Londres (Royaume-Uni), une institution universitaire qui publie des ouvrages sur l'histoire et la pensée ismaélienne. L'IIS est le principal centre de recherche contemporaine sur l'ismaélisme, une tradition qui souffre d'un manque d'information étant donné ses longues années de persécution et sa marginalisation dans la communauté islamique. Il y a donc un manque actuel d'études sur cette tradition, surtout en ce qui concerne les contours de sa pensée contemporaine. Vu cette négligence de la part des chercheurs et l'ampleur du travail réalisé par les institutions ismaéliennes, l'IIS joue ainsi un rôle essentiel dans la compréhension de l'historiographie ismaélienne contemporaine et les préoccupations de la communauté actuelle. La production littéraire ayant rapport aux buts de cette thèse se limite donc aux travaux des savants qui travaillent dans les domaines de l'histoire et l'historiographie ismaéliennes et aux travaux à propos de la confluence entre l'éthique islamique contemporaine et la politique libérale. L'interprète principal, cependant, de la tradition contemporaine ismaélienne est l'Imamat ismaélien lui-même. Malgré le manque d'études scientifiques sur le travail de l'Imamat, il y a une historiographie implicite dans la production de l'Aga Khan - ses discours, interviews, et sa direction des institutions de l'Imamat - qui puisse souligner les thèmes jugés pertinents par lui et par la communauté ismaélienne en ce qui concerne leur conception d'une éthique islamique bien adaptée au monde moderne. La construction de son propre récit historique par l'ismaélisme contemporain propose l'image d'une minorité influente et intellectuelle qui fortifie sa dévotion à l'éducation institutionnalisée et à la gouvernance éthique grâce à un dévouement inébranlable à l'éthique du pluralisme, soutenu par la force de l'Imamat interminable, qui guide la communauté à travers les vicissitudes de la persécution récurrente. Ismaélisme contemporain, donc, s'appuie fortement sur son passé pour sa légitimité et pour se donner un élan pour son présent. En dernière analyse, la pensée ismaélienne contemporaine se considère comme profondément ancrée dans la tradition islamique et, grâce aux conseils de l'Imam, elle se sert d'une interprétation libérale des principes coraniques. Elle voit son passé comme étant un guide pour son présent, et, en même temps qu'elle propose que les valeurs libérales modernes sont en accord avec l'éthique coranique, elle soutient aussi que son interprétation des principes essentiels et de l'éthique de sa foi n'ont jamais changés. En accord avec la doctrine chiite, d'ailleurs, elle sait ajustée la forme de sa foi à la vie contemporaine.
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Terasawa, Kunihiko. "Modern Japanese Buddhism in the Context of Interreligious Dialogue, Nationalism and World War II." Diss., Temple University Libraries, 2012. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/200626.
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ReligionPh.D.
This dissertation studies the critical and historical examination of modern Japanese Buddhism in terms of its collaboration with and resistance to ultranationalism and militarism before and during World War II. It also examines how Buddhism came to Japan and transformed itself according to the historical, social and political contexts throughout history. Also it shows how and why Japanese Buddhism has transformed the Gautama Buddha's teachings, the Dhamma and the notion of community, Sangha to its own in terms in relationship to the state. In order to examine the Japan's modern-nation-state's invention of installing a national consciousness and identity in the people through the means of State Shinto and the emperor, kokutai ideology after the Meiji Restoration in 1868, I apply the methodologies of social critical theories of James Scott, Benedict Anderson, Michel Foucault and Pierre Bourdieu. After the Tokugawa shogunate's long patronage of Buddhism (1602-1868), the dissertation examines how modern Japanese Buddhism was challenged by the Meiji state, and transformed itself to meet the need of the modern-nation-state centered on State Shinto and kokutai ideology. Moreover, it exposes how Japanese Buddhism struggled to meet the modernity itself such as individuality and socialization. Furthermore, in the 1930-40's, in the context of rise of ultranationalism and militarism in the name of "overcoming modernity," this dissertation explores how the Japanese Buddhist sects such as True Pure Land, Nichiren, Zen, and the Kyoto School collaborated with and resisted to them. Despite the main Japanese Buddhism's active participation in the war, there were few Japanese Buddhists' resistances. The dissertation examines why and how they could not effectively resist but failed. Moreover, the dissertation shows that there were several opportunities that Japanese Buddhism might have stopped the state's control of religions--the rise of ultranationalism and war ideology in the cases of Uchimura Kanzô's lese majeste in the 1890's, the state's failures of ratification on the Religious Organization Law twice in the 1920's, and Seno'o Girô's anti-fascist movements in the 1930's--the Buddhists had had critical minds and organizational wills alongside with the interreligious cooperation with Christianity and new religions. Thus, this dissertation critically examines Japanese Buddhism in three terms; the social critical ethics, the interreligious dialogue, and the trans-national dialogue. It shows why and how Japanese Buddhism lost the Buddha's critical mind, social ethics, the democratic origin of Sangha, as well as the trans-national dialogue with Korean, Chinese and South Asian Buddhists and eventually justified the Japanese imperial aggression against Asia. I hope that my dissertation will help the Japanese Buddhists undertake a self-critical examination of their involvement in World War II, and would set up a good example of self-criticism of religion and nationalism. It could certainly help the current Islamic people's struggles for democracy, nationalism and holy war. Also in case of China's nationalistic expansionism which resembles the Japan of 1930-40's, in the name of nationalism and social harmony, religious freedom was limited to the inner private realm, but its public role in checking nationalism was suppressed. Tibetan Buddhism, Falun Gong and house Christian churches cried out for their freedom. Therefore the self-critical examination of the rise and fall of the Japanese empire in terms of religion, religious freedom and ultranationalism might help Chinese religions and intellectuals as well as other cases involving religion, nationalism and war.
Temple University--Theses
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Korattiyil, Thomas. "Many poor and many religions toward a theology of liberative dialogue of religions /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Mathias, Luiz Guilherme Kochem. "Teologia sistemática e religiões mundiais: aproximações tillichianas ao tema da pluralidade religiosa." Universidade Federal de Juiz de Fora, 2013. https://repositorio.ufjf.br/jspui/handle/ufjf/977.
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A partir da segunda metade do século XX a pluralidade do fenômeno religioso, no Ocidente, se tornou um locus legítimo de reflexão teológica, e não poucos teólogos têm buscado, desde então, contribuir para a construção de uma reflexão sistemática sobre o tema. Entre eles, o teólogo teuto-americano Paul Tillich desponta como um dos mais significativos, por ter sido um dos primeiros teólogos protestantes a cogitar a possibilidade e necessidade de uma teologia cristã capaz de considerar positivamente outras tradições religiosas e tentar dialogar com elas. Sustentamos, a partir da pesquisa, que as religiões mundiais, de uma forma ou de outra, sempre estiveram presentes no desenvolvimento de seu pensamento. Poucos, porém, são os trabalhos que atentam para e aprofundam tal questão. Recorrentemente, o apontamento está direcionado para o interesse tillichiano pela temática da pluralidade religiosa como algo preponderante nos anos finais de sua vida, devido às experiências por ele vividas no período, a partir da viagem ao Japão em 1960, como o contato pessoal com representantes de outras tradições religiosas, um seminário conjunto com Mircea Eliade e a percepção, da parte dele, de uma nova “situação” do mundo. A presente pesquisa, defende a tese de que a pluralidade religiosa sempre esteve no horizonte interpretativo tillichiano, fazendo-o mesmo buscar romper, em sua atividade teológica, com aquilo que ele chamou de provincianismos. Mesmo que não se possa negar a importância que a pluralidade religiosa nos últimos anos de suas reflexões adquiriu, pretendemos apontar e analisar como ele abordou as tradições religiosas não-cristãs e em que medida as aproximações às mesmas refletem em sua produção teológica sistemática.
During the second half of the twentieth century in the West, the broader range of religious phenomena and experience emerged as a locus of legitimate theological concern, with numerous theologians seeking to contribute toward the construction of systematic reflection on the topic. Among them, the German-American theologian Paul Tillich emerged as one of the most significant, being that he was one of the first Protestant theologians to reflect upon the possibility and need for the creation of a christian systematic theology capable of take other traditions in consideration and capable of entering into creative dialogue with them. We maintain, from the research that the world religions in one form or another, have always been present in the development of his thought. However, a little number of works pay attention to this issue and deepen the task. Recurrently, point to the Tillich's interest in the subject of religious plurality as being predominant in the final years of his life, due to the experiences that he lived in the period from the trip to Japan in 1960 as the personal contact with representatives of other religious traditions, a joint seminar with Mircea Eliade and the perception of him, of a new "situation" of the world. This research supports the idea that religious pluralism has been at the Tillich's interpretive horizon, making him look even break in his theological activity, with what he called provincialisms. Even if one can not deny the importance of religious plurality in the last years of his reflections acquired, we want to point and analyze how he approached the non-Christian religious traditions and to what extent the approaches thereto reflect systematic theological in its production.
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Smith, Cynthia Anne Miller. "Walter M. Miller, Jr.'s A canticle for Leibowitz a study of apocalyptic cycles, religion and science, religious ethics and secular ethics, sin and redemption, and myth and preternatural innocence /." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-04272006-144149/.
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Thesis (M.A.)--Georgia State University, 2006.Title from title screen. Reiner Smolinski, committee chair; Victor A. Kramer, Christopher Kocela, committee members. Electronic text (79 p.) : digital, PDF file. Description based on contents viewed May 9, 2007. Includes bibliographical references (p. 77-79).
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Pearce, Maryanne E. "Something new, something old, the old religion in the modern world." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape2/PQDD_0019/MQ58072.pdf.
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Thayne, Stanley J. "The Home of Truth: The Metaphysical World of Marie Ogden." Diss., CLICK HERE for online access, 2009. http://contentdm.lib.byu.edu/ETD/image/etd3275.pdf.
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Mroz, Kathleen. "No Salvation Apart from Religious Others: Edward Schillebeeckx's Soteriology as a Resource for Understanding Christian Identity and Discipleship in a Religiously Pluralist World." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:107983.
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Thesis advisor: Mary Ann HinsdaleThe aim of this dissertation is to demonstrate why the theology of Edward Schillebeeckx provides a worthy and valuable resource for negotiating the question of how Christians can maintain their unique Christian identity and uphold the core tenets of their faith, while recognizing the need for and benefit of dialogue with non-Christian religions. In a world where interaction with religious others is inevitable, a perilous sense of superiority that excludes non-Christians from the possibility of imparting wisdom must be avoided. Yet, as this dissertation illustrates, a theory that all religions are equal and that absolute claims that contradict the beliefs of other religions (such as Jesus as God incarnate and the universal savior of humankind) must be given up, is equally as dangerous. I show that Schillebeeckx, although he never identified himself explicitly with one of the three paradigms of the theology of religions (exclusivism, inclusivism, and pluralism), maintained an inclusivist position but one that is more radical than that of some of his contemporaries. He upheld the unique role of Jesus Christ in human history while regarding religious pluralism, rather than a problem to be solved, as an opportunity for Christians to learn from and expand upon their conceptions of the humanum, or what human wholeness entails. This dissertation critically examines the three major paradigms used to understand the relationship of Christianity to non-Christian religions. It argues that the adoption of a pluralist position that regards all religions to be equal, and relinquishes any absolute claims, is not necessary, and can, in fact, be detrimental to fruitful interreligious dialogue. It traces Schillebeeckx's development of the negative contrast experience and illustrates how it can serve as a universal starting point for interreligious dialogue that does not attempt to essentialize human nature or tie all positive responses to human suffering to a latent Christianity present in every person. This dissertation describes the major components of Schillebeeckx's soteriology: creation as the starting point for soteriology; the unbreakable relationship between fragments of salvation in this world and final, or eschatological salvation; the role of Jesus as the assurance of final salvation; and the communal nature of salvation. It shows how the implication of Schillebeeckx's soteriology, which starts from the premise "there is no salvation outside the world," is "no salvation apart from religious others." This means that our ability to experience fragments of salvation in our everyday lives is dependent on learning from and collaboration with human beings who do not share our religious beliefs, but does not require us to erase religious differences, or tailor our beliefs to "fit" neatly into others' religious views. Finally, this dissertation applies Schillebeeckx's soteriology to concrete struggles faced by Muslim women and Catholic women in order to illustrate how interreligious dialogue can bring persons toward the fullness of the humanum
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Barrett, Rob. "Disloyalty and destruction : religion and politics in Deuteronomy and the modern world /." London : T & T Clark, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9780567614148.
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Porublëv, Nikolaĭ. "Introduction to world religions and cults for Christians in the Soviet Union." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Barrett, Robert Carl. "Disloyalty and destruction : religion and politics in Deuteronomy and the modern world." Thesis, Durham University, 2007. http://etheses.dur.ac.uk/2141/.
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Divine violence in the Old Testament is troubling for many modern Western readers. I explore a heuristic reading strategy for understanding YHWH's demand for Israel’s exclusive loyalty and concomitant threats of destruction in canonical Deuteronomy through a structural analogy with demands and threats by the modern nation-state. The possibility of an analogy between "religious" and "political" categories follows from the relatively recent modern separation of these spheres, the sociology of functional and political religions, and the relationship between Deuteronomy and ANE political treaties. I survey the primacy of YHWH's loyalty demand in the first commandment and the dynamic of disloyalty, anger, and destruction in Deuteronomy. I then consider particular passages in light of the modern nation-state. The golden calf remembrance of Deut, 9-10 illustrates the gravity of and consequences for disloyalty. The pattern of disloyalty, destruction, and restoration in Deut. 4 and 32 reveals a theocentric coercion of Israel that can be compared with the modern imposition of liberal democracy. Concern for the growth of disloyalty from individuals to the nation in Deut. 13 is comparable with modern escalating response to state threats from police to military action. I compare the horrors of destruction threatened in Deut. 28 with the dreadful consequences of modern warfare used to compel national will. Finally, I consider the idea of "other gods"—those who lure Israel to disloyalty—in the canonical histories beyond Deuteronomy. I argue for a correlation between serving "other gods" and concentrating political power. I find a dis-analogy here where the modern nation-state seems less in line with YHWH than with the "other gods." Though analogous in their demands and threats, YHWH and the modern nation- state protect societies that differ in important ways
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Knight, Joseph Paul. "Hope against hope Christianity & the world religions -- Hinduism, Buddhism & Islam /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Abdul, Razak Zainur Rijal. "Modern media Arabic : a study of word frequency in world affairs and sports sections in Arabic newspapers." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/2882/.
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This study examines language style of Arabic newspapers particularly in the world affairs and sport sections, using the word frequency analysis. The study is divided into seven chapters. The first chapter mainly focuses on background and aims of the study, while review of previous studies is presented in the second chapter. Chapter Three discusses Modern Standard Arabic (MSA), the selected newspapers and the chosen sections. Chapter Four concerns on the methodology applied in the study. Analysis of the language style is presented in Chapter five and followed by findings which are discussed in Chapter Six. The final chapter provides summary, conclusion and suggestions for further research. The study employed a self-constructed method in corpus building. A total of 30 articles (world affairs and sports) from seven Arabic newspapers were collected from the official online websites mostly in November 2007. Five of the newspapers are published in Arab countries and one in both the United Kingdom and Australia. The Wordsmith version 5.0 was used in analyzing the corpus data. Both descriptive and inferential statistics were employed to analyse word frequency list in both categories, while the Likelihood ratio test was applied in the comparison analysis. Findings revealed that most high frequency words have close relationship to their respective categories especially in the use of nouns. Slight differences were identified in terms of word spelling, loan word, verb transitivity and phrase amongst the newspapers published in different countries s. It is also proven that there is a tendency in MSA to practice new features in news writing which is different from the well known Arabic grammar, i.e, verb and subject agreement in gender. Different newspapers have also demonstrated their own focus in news reporting, and sports section is found to use more specific words than world affairs section.
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Radžiūnaitė, Daiva. "Etymological comparative analysis of the two major world religions - Christianity/Catholicism and Islam." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2008. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2008~D_20080806_134206-90815.
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The thesis is divided into five sections. Section 1 introduces the main topic for the analysis. Section 2 consists of three sub-sections. In Sub-section 2.1, etymology definitions are provided and the purpose of etymology, as a branch of linguistics, is presented. Then, in Sub-section 2.2, the concept of religion is analyzed, by emphasizing etymology and providing definitions from different sources. Sub-section 2.3 deals with the analysis of the significance and place of religion in human life in the modern world. Then, in Sub-section 3.1 and 3.2 the major world religions – Christianity/Catholicism and Islam are examined separately, providing the definitions of religions, giving special attention to the etymology and the basic aspects in both religions. Sub-section 3.3, the main similarities and differences between Christianity and Islam are provided. Section 4 has three sub-sections, too. In Sub-section 4.1 and 4.2, the main Catholic and Islamic religious festivals are presented, giving emphasis on etymology, their basic aspects and customs. In Sub-section 4.3, the comparison of the main Catholic vs Islamic religious feasts is presented, giving special attention to their diffences and similarities. Finally, the conclusion, which is given in Section 5, briefly generalizes the major ideas presented and discussed in the analysis.Darbas padalintas į penkis skyrius. Pirmajame skyriuje pristatoma darbo tema. Antrasis skyrius susideda iš trijų poskyrių. 2.1 poskyryje pateikiamos etimologijos definicijos ir jos, kaip lingvistikos srities, paskirtis. 2.2 poskyryje nagrinėjama religijos sąvoka, pateikiant skirtingų šaltinių definicijas, akcentuojant etimologiją bei analizuojama religijos vieta ir įtaka žmogaus gyvenimui šiuolaikiniame pasaulyje. Trečiojo skyriaus 3.1 ir 3.2 poskyriuose atskirai nagrinėjamos pagrindinės pasaulio religijos pasaulyje: krikščionybė(katalikybė) ir islamas, pateikiant religijų definicijas, etimologiją ir esminius religijų bruožus. 3.3 poskyryje pristatomi pagrindiniai religijų panašumai ir skirtumai. Ketvirtas skyrius taip pat susideda iš trijų poskyrių. 4.1 ir 4.2 poskyriuose atskirai pristatomos pagrindinės katalikų ir krikščionių religinės šventės: jų etimologija, pagrindiniai bruožai ir papročiai. 4.3 poskyryje lyginamos pagrindinės katalikų ir musulmonų religinės šventės, akcentuojami skirtumai ir panašumai. Penktajame skyriuje, darbo išvadose, trumpai apibendrinamos pagrindinės mintys, kurios buvo išdėstytos ir aptartos analitinėje dalyje.
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Hamilton, Tom. "Pierre de L'Estoile and his world in the Wars of Religion, 1546-1611." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:848fc095-05a9-48e0-8633-76d63d06b663.
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Pierre de L'Estoile (1546-1611) kept an extraordinary diary and collection in Paris during the Wars of Religion, recording everything from high-political scandals to low-life criminality during this crucial turning point in early modern history. The first extensive study of L'Estoile in any language, this thesis demonstrates how he negotiated and commemorated the conflicts that divided France as he engaged creatively with the rumours, ephemeral prints, poems, pictures, and books that he assembled in his diary and cabinet. It argues that the story of his life and times is the history of the civil wars in the making. While historians and literary scholars depend on L’Estoile’s diaries as an essential source of information, citing him as a mere passive observer, this thesis instead explores his subjectivity and interprets a wide range of hitherto unseen or neglected manuscript evidence that situates him in the Parisian society of royal office-holders and demonstrates his significance in the republic of letters. It follows a microhistorical approach to L'Estoile and his world in order to challenge established interpretations of his sources as evidence of a widespread mentality of eschatological anxiety in sixteenth-century France, instead focusing on L’Estoile’s personal responses to pieces in his collection. In this way, it critiques a common trend in cultural history to roam freely among ‘collective representations’ and argues for the importance of a precise analysis of social context, materiality, and individual subjectivity in reception studies.
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Blish, Melissa R. "Structure in architecture: a center for the study of world religions and mythologies." Thesis, Virginia Polytechnic Institute and State University, 1996. http://hdl.handle.net/10919/52146.
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A center for the study of world religions and mythologies, this project provides an educational center, a place for learning about religions and myths from around the world. This center provides a place to understand the essence of man’s “struggle toward the heights” as well as the history of that labor, its impact on society. Although education is the primary function of the project, worship is supported and encouraged with various areas available for meditation. These meditation areas support both private reflection and congregation. The primary functional areas of the complex consist of: a gallery, an amphitheater, a lecture hall, a library.
These very different building types are tied together through a common language of structure that expresses our understanding of man’s place between earth and light, and our “struggle towards the heights”.
I chose the site located at the bridge over Rock Creek Park on Massachusetts Avenue in Washington D.C., for its relationship to the city and for its dramatic sense of place. The capital city of a country founded, in part, by people seeking freedom from religious persecution, Washington D.C. provided highly appropriate for this project. Additionally, people of diverse religious backgrounds and national origins inhabit the District of Columbia, making it a multicultural city. Further, known as Embassy Row, Massachusetts Avenue houses a large number of embassies. To support this highly multinational area, religious buildings of various denominations blanket Massachusetts Avenue. Finally the juncture of Massachusetts Avenue with Rock Creek forms a significant boundary within the city.Master of Architecture
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Takács, Sarolta A. "Isis and Sarapis in the roman world /." Leiden : E. J. Brill, 1995. http://catalogue.bnf.fr/ark:/12148/cb357223360.
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Grözinger, Elvira. "Hugh Denman (Hg.): Isaac Bashevis Singer : His Work and His World / [rezensiert von] Elvira Grözinger." Universität Potsdam, 2008. http://opus.kobv.de/ubp/volltexte/2009/3853/.
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Dann, Judith Blackmore. "The world of the infant : ideology of the infant condition and infant care in ancient Greece /." The Ohio State University, 1999. http://rave.ohiolink.edu/etdc/view?acc_num=osu1301941529.
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Freeburg, Darin S. "Information Culture and Belief Formation in Religious Congregations." Kent State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=kent1383573397.
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Ulansey, David. "The origins of the Mithraic mysteries : cosmology and salvation in the ancient world /." New York ; Oxford : Oxford University press, 1991. http://catalogue.bnf.fr/ark:/12148/cb37473852n.
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Cheng, Katherine. "Beyond looking Sebastião Salgado's religious response to a world in crisis /." Diss., Connect to the thesis, 2006. http://hdl.handle.net/10066/768.
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Parker, Stephen George. "Faith on the home front : aspects of church life and popular religion in Birmingham, 1939-1945." Thesis, University of Birmingham, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288418.
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Shin, Hyun Soo. "The reconciliation of the world in the theology of W. Pannenberg." Thesis, University of Glasgow, 1997. http://theses.gla.ac.uk/3991/.
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This study interprets and appraises Pannenberg’s intertrinitarian concept of reconciliation, as it relates to the Lordship of God over the world. It is argued that within the framework of the reciprocal self-differentiation of Father, Son, and Spirit as the interpretative key to his doctrine of reconciliation, Jesus’ death is the Son’s reconciling action as a prolepsis of the coming Lordship of God. After an introduction presenting the purpose and method of study, chapter one explores the formation of his christology as a background for the subsequent inquiries. The historical and theological contexts of his christology, its significance in the history of the doctrine, and the influence of Barth and other theological and philosophical influences on its shape are concentrated. Chapters two and three establish the intertrinitarian character of Jesus’ divine sonship in relation to God’s Lordship. Jesus, by his subordination to the Father and his Lordship on the cross, anticipates the future realisation of the deity and Lordship of God, and thus is the Son. Chapter two examines the historical method, the concept of Jesus’ personal unity with God, and Jesus’ self-differentiation from the Father as the inner basis of his divine sonship. Chapter three analyses the eternal and universal sonship of Jesus, and the historical confirmation of Jesus’ divine sonship by his earthly claim to authority and his resurrection. Chapter four defines the concept of reconciliation as the action of the triune God to achieve his Lordship in universal history. After a clarification of the doctrine of reconciliation in its relationship to soteriology and christology, the intertrinitarian character of reconciliation is examined in terms of the intertrinitarian activity bringing about God’s Lordship in Universalgeschichte. Chapter five focuses on the Son’s reconciling office. The cross is argued as the active performing by the Son of his reconciling office.
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Park, Dong-Sik. "The God-World Relationship Between Joseph Bracken, Philip Clayton, and the Open Theism." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cgu_etd/43.
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This dissertation investigates the God-world relationship between Joseph Bracken as a process theologian, Philip Clayton as a panentheist, and the open theism. They have affinities and differences as conversational partners in their multilayered relations. Their common question must be as follows: “What does it mean to believe in God today?” In this dissertation I compare their respectively theological perspectives and explore their affinities and differences. Many scholars have already noted more affinities than untenable differences among Bracken’s theology, Clayton’s panentheism, and the open theism. On the one hand, even though theological perspectives of Bracken and Clayton are obviously different from each other, they are both influenced in specific ways by Whitehead. On the other hand, open theism is a movement that emphasizes “the openness of God,” from within evangelical theism. The fact that there is even within classical theism the pursuit of new models of God such as revised classical theism or modified classical theism might suggest the need for contemporary models of God in philosophical theology.
This dissertation will thus explore philosophical theologies that are proper both to the biblical faith and intellectual earnestness, that is, 居敬窮理 (geo (to live) kyeong (piety) kung (to acknowledge) li (reason)) in Eastern philosophy, which means distinctions but not separation between piety and intelligence, and that stand between classical theism and “orthodox” process theism. If there is no consistency among biblical, rational and existential descriptions of God, how can we establish philosophical theologies? Our theological task is to frame a new constructive theology whose primary aspect must synthesize both classical theism and process theology in the hermeneutical circle. For example, this new theism admits an infinitely qualitative difference between God and the world, as well as a really radical relation between God and the world. Aspects and domains do not encroach upon each other.
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Haluszka, Adria R. "THE SACRED DOMAIN: A SEMIOTIC AND COGNITIVE ANALYSIS OF RELIGION AND MAGIC IN THE ANCIENT MEDITERRANEAN WORLD." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1281665999.
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Hladky, Kathleen Mahoney. ""Modern day heroes of faith" the rhetoric of Trinity Broadcasting Network and the emergent Word of Faith movement /." Oxford, Ohio : Miami University, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1154624326.
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