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1
Chan, Ping-hung Joseph, and 陳炳雄. "New Chinese opera house in Temple Street." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B31985063.
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Van, der Merwe Jeanne. "Investigating apparent commonalities between the apocalyptic traditions from iIan and second-temple Judaism." Thesis, Stellenbosch : Stellenbosch University, 2008. http://hdl.handle.net/10019.1/1962.
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Thesis (MPhil (Ancient Studies))--Stellenbosch University, 2008.<br>This thesis seeks to investigate the possible influence of Iranian apocalyptic on the
Judaean apocalyptic literature, which was widely disseminated in the Near East
during the Hellenistic and Roman phases of the Second Temple Period (c. 539 BCE-
70 CE).
The similarities between Zoroastrianism and Judaism have been the object of
scholarly study for more than a century. Iranologists such as Zaehner, Widengren and
Boyce were particularly partial to the notion that Zoroastrianism influenced Judaism.
They felt such influences were an inevitable consequence of the Judaeans living under
Achaemenian rule for almost two centuries, and in close proximity of Persian
communities for some centuries after the demise of the Achaemenid Empire. They
based their conclusions on literary parallels between some key biblical passages and
Persian literature, linguistic evidence and the obviously dualistic nature of both
religions. Recently, however, this point of view has come in for criticism from
biblical scholars like Barr and Hanson, who have pointed out that many seemingly
Iranian concepts could as easily have emanated from other Near Eastern influences or
evolved from within the Judaean tradition.
The similarities between the Iranian and Judaean world-view are particularly apparent
when considering the apocalyptic traditions from Zoroastrianism and Judaism: Both
traditions view the course of history as a pre-determined, linear process in which good
and evil are in constant conflict on both a physical and metaphysical level, until a
great eschatological battle, introduced by a “messiah” figure, will rid all creation of
evil. A judgment of all humanity and resurrection are envisaged in both traditions, as
well as an utopian eternal life free of evil.
However, it is very difficult to prove that these two apocalyptic traditions are in any
way related, as most of the apocalyptic works from Iran are dated considerably later
than the Judaean apocalypses, which mostly originated during the Hellenistic period.
The apocalyptic phenomena within the two traditions are also not always entirely
similar, raising the possibility that they are indeed not the result of cultural interaction
between the Iranians and Judaeans. Furthermore, one must also consider that many phenomena constituting apocalyptic occurred widely during the Second Temple
Period in the Ancient Near East, on account of the general state of powerlessness and
disillusionment brought about by the Macedonian conquest of the Achaemenid
Empire and the resulting political unrest.
This study investigates the relations between Judaeans and Iranians under
Achaemenian rule, the political and religious background and apocalyptic traditions
of both these peoples in an attempt to ascertain whether Iranian beliefs did indeed
influence Judaean apocalypticism. These investigations will show that, given the
cultural milieu of the Ancient Near East in the Second Temple period, contemporary
Greek evidence of Zoroastrian beliefs and the interpretative bent of Judaean scribal
and priestly classes, there is a strong likelihood that seemingly Iranian concepts in
Judaean apocalypticism were indeed of Iranian origin.
3
Mutter, Morgan L. "Delhi Secondary School as a temple of worship : musical choices and devotional diversity." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99386.
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Delhi Secondary School is a public school with approximately 6,000 students; 300 teachers, 6 administrators, and countless headmistresses and support staff. It claims that its admissions policy is non-discriminatory, boasting that it admits students from all castes, religions and genders. Ethnographic tools, participant observation, and interview were used to discover how Delhi Secondary School supports religious plurality within their educational community as advertised on their web site, specifically how the music specialist teachers in Delhi Secondary School recognize students' religious diversity in their music curriculum. Analysis of my field notes, interviews, transcripts, photographs and other documents revealed that Hindu, Muslim, Sikh, Buddhist, Jain and Catholic religions were represented in the devotional music that was studied and performed by the students. These findings suggest that the school supports religious plurality through participation and acceptance of spiritual acts during lessons, morning assemblies, concert performances and other daily activities. I conclude that the study and performance of diverse devotional music has important social and musical functions in Delhi Secondary School.
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Liston, Garth R. "The Geographical Analysis of Mormon Temple Sites in Utah." Diss., CLICK HERE for online access, 1992. http://contentdm.lib.byu.edu/u?/MormonThesesL,4059.
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Li, Ching-yi Helen, and 李靜儀. "Planning policy for hawkers: case studies of Fa Yuen Street & Temple Street." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B31259753.
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Li, Ching-yi Helen. "Planning policy for hawkers : case studies of Fa Yuen Street & Temple Street /." Hong Kong : University of Hong Kong, 1998. http://sunzi.lib.hku.hk/hkuto/record.jsp?B19906274.
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De, Orduna Mercado Santiago. "Coatepec: The Great Temple of the Aztecs, recreating a metaphorical state of dwelling." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=19261.
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The present study examines the Great Temple of the Aztecs as it has been seen through the eyes of different people through time. It does not intend to be a comprehensive history of the Temple's interpretations, as many important viewpoints have been discarded for the sake of the central questions. It exemplifies three important moments in which the Great Temple of the Aztecs was "reinvented": sixteenth-century New Spain, the Enlightenment in New Spain and Europe, and the Mexican post-revolutionary PRI (Partido Revolucionario Institucional) regime in the twentieth century. It concentrates on interests of three different groups of people which had different visions and agendas to fulfill: the regular orders during the sixteenth century (Franciscans and Dominicans), the early philosophers of history during the eighteenth century, and the scholars, scientists, artists and architects involved in the national reconstruction after the Mexican Revolution of 1910. This dissertation contains a history of the "ideas" of the Temple, revealing, among other things, the way in which contemporary Mexicans have constructed their identity and ways of action. The general ideas of "the Great Temple of the Aztecs" mediated by different viewpoints -as is the scientific one, or the one of the ruling party- say more about contemporary fields of knowledge and national politics than about the temple or the Aztecs "itself." The reading of these different interpretations does not intend to discredit them, but to raise the broader issue of the complexity of human self-understanding. The challenge would be to "loosen" rigid rational understandings in order to visualize the world as something that is given, alive, and unique. This would raise the possibility<br>La présente étude examine le Grand Temple des Aztèques comme il a été vu à travers les yeux de différentes personnes à différents moments de l´histoire. Il n'a pas l'intention d'être une histoire de l'interprétation du Temple, puisque de nombreux points de vue importants ont été mis de coté pour approfondir la question centrale. Il insiste sur trois grands moments dans lesquels le Grand Temple des Aztèques a été "réinventé": le XVIe siècle en Nouvelle-Espagne, le siècle des Lumières en Europe et en Nouvelle-Espagne, et le Mexique post-révolutionnaire du XXe siècle. L´attention est concentrée sur les intérêts des trois différents groupes de personnes qui avaient des visions différentes et des agendas à remplir, à savoir: les ordres réguliers durant le XVIe siècle (Franciscains et Dominicains), les premiers philosophes de l'histoire au cours du XVIIIe siècle, et les penseurs, scientifiques, artistes et architectes impliqués dans la reconstruction nationale après la révolution mexicaine de 1910. Cette thèse contient une histoire de "l'idée" du Temple, révélant, entre autres choses, la façon dont les Mexicains contemporains ont construit leur identité et leurs moyens d'action. Les idées générales du "Grand Temple des Aztèques" médiatisées par différents points de vue,-comme le scientifique, ou celui du parti au pouvoir-, dit encore plus sur la politique ou sur l'état des domaines de la connaissance contemporaine que sur le temple ou sur les Aztèques eux mêmes. La lecture de ces différentes interprétations n'a pas l'intention de les discréditer, mais de soulever la question plus large de la complexité de l'auto-compréhension de l'homme. Le défi serait de lacher un peu la p
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Puente, Aurelio. "Jonestown: Recovering Peoples Temple from Jim Jones’s Shadow." Scholarship @ Claremont, 2016. http://scholarship.claremont.edu/cmc_theses/1404.
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Often we see examples of what makes a great leader, yet overlook examples of dark leaders. This thesis explores how dark leaders don’t necessarily draw in blind followers, but rather abuse their power in order to build their vision. In my study of Jonestown I show that followers were genuine in their feelings about Jones as a person and the Peoples Temple’s mission. They should not be dismissed just because they “drank the Kool-Aid.” This thesis explores and evaluates various religious studies theories and their interpretation of the events, popular perceptions, and personal statements from the deceased or surviving members.
I conclude that Jones was a revolutionary leader during his time. He tried to achieve equality in the U.S. on multiple platforms, but was ultimately too attracted by power and control. In the end, this matters because given the state of the world today and the rise of dark leaders both through political offices, terrorist groups and other places, we need to have a way to not only protect ourselves from joining them, but also preventing them.
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Cudworth, Troy D. "War in Chronicles : temple faithfulness and Israel's place in the land." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:1e2d7227-5929-4a80-a690-a2005b98ee3f.
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This thesis contends that the Chronicler includes many episodes of war in his retelling of Israel’s monarchic history to demonstrate the benefits and consequences of temple faithfulness. Several scholars have long pointed out the Chronicler’s reworking of texts in Samuel-Kings to show that Yahweh rewards the good and punishes the wicked (i.e. retribution theology). Some recent scholars, however, have put forward several exceptions to this rule. The analysis of passages in this thesis demonstrates that the Chronicler maintains this cause-effect relationship with the dual themes of war and temple. To do this, it divides the various kings into different categories. First, David belongs in a category all by himself since he (according to the Chronicler) pioneered the two most foundational elements of the temple cult (i.e. gathering all Israel and providing the building materials). For this reason, he also won many battles to secure Israel’s place in the land. The next two groups of kings either show complete faithfulness to (re)establishing the temple cult and its practices (e.g. Solomon, Hezekiah), or neglect it (e.g. Ahaz, Jehoram). Based on their attitude toward the temple, the Chronicler illustrates how they either prosper in the land through military victory, or suffer attack. The Chronicler presents mixed cases with the last two categories. On the one hand, he reports how many faithful kings (in varying degrees) support orthodox temple practices and so prosper on the battlefield. However, none of these kings persevere in their faithfulness so that either their success immediately stops or they suffer attack. On the other hand, the Chronicler also tells how two thoroughly wicked kings committed some of the worse sins in Israel’s history, yet repented after suffering swift punishment. Through all these cases, the Chronicler demonstrates that temple faithfulness always brought Israel peace and security.
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Boman, Dale Verden. "The LDS Temple Baptismal Font: Dead Relic or Living Symbol?" Diss., CLICK HERE for online access, 1985. http://patriot.lib.byu.edu/u?/MTAF,15564.
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McDowell, Markus H. "Prayers of Jewish women studies of patterns of prayer in the second temple period." Tübingen Mohr Siebeck, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2773011&prov=M&dok_var=1&dok_ext=htm.
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Lizorkin, Ilya. "Aspects of the Sabbath in the late Second Temple period /." Thesis, Link to the online version, 2006. http://hdl.handle.net/10019.1/2975.
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Sulzbach-Beyerling, Carla. "From here to eternity and back: locating sacred spaces and temple imagery in the Book of Daniel." Thesis, McGill University, 2010. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=86680.
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This dissertation offers a reading of sacred spaces and temple imagery in the Book of Daniel using critical spatial theory. It is argued that the idea of sacred space is, in fact, one of the main concerns in Daniel and forms a running theme within the narrative. Because the allusions are often vague and buried deep within the individual stories a methodology has been chosen that foregrounds the notion of the spatial. Unlike other methodologies used to define sacred space, this approach is pre-eminently equipped to perform a depth analysis of the text. Although some elements from older models are incorporated, these have been reformulated and reconfigured into a new context, which goes beyond the traditional binary model that sharply and uncompromisingly juxtaposes the sacred and the profane. Critical spatial theory adds to the traditional historical and societal vantage points the spatial view, creating a trialectic which, rather than ending up with mutually exclusive opposites, results in an integrated system able to expose the sub-narrative underlying the actual text. Thus, the concepts of 'exile', 'kingdom', and 'dreamscape' that are usually understood in a more temporal and abstract sense are now studied as primarily spatial phenomena and brought into each other's orbit. Therefore, by adding the spatial component, new insights will be gained that show how the narrative past and future bear on what are the true present concerns 'on the ground' for those who produced the text. Furthermore, it correlates the concrete and abstract realms that are described in the text and it exposes the various power relations they contain. The notion that space is socially produced, and consequently defined through the ways it is acted upon, thought about, and moved in, is one of the key concepts of critical spatial theory.<br>The point of departure for the argumentation in this study is the consensus view that although the finished text is a product of the mid-second century BCE, especially the court tales contain older materials that may go back to the late Persian or early Hellenistic Period. The proposed spatial analysis will be applied on three levels. The first is the world that forms Daniel's narrative frame, i.e., that of the Exile, because this was obviously meaningful to the editors. In doing so, full notice will be taken of the ancient Near Eastern realia that made up the world that is described. This is followed by the implied world of the Hellenistic era especially in Judea, which directly concerned the editors of the text. This, then, brings us to the world that remains wholly within the narrative, namely the alternate realities of the heavenly realm and dream worlds, which contain the hopes and ideals of those responsible for the text. In conclusion it will be assessed what effect these three worlds have on each other and how this relationship may contribute, in the minds of the Daniel group, to producing a fully restored world in which the human and divine both have their fixed places and space.<br>Cette dissertation offre une interprétation de l'espace sacré et les images du temple dans le Livre de Daniel, en utilisant la théorie critique d'espace. C'est affirmé que l'idée de l'espace sacré est une des préoccupations centrales de Daniel, un thème qui existe à travers la narration. Puisque les allusions sont souvent imprécises et sont bien cachées dans les histoires individuelles, une méthode a été choisie qui souligne l'idée de l'espace. Contrairement aux autres méthodes utilisées pour définir l'espace sacré, cette approche est particulièrement bien equipée pour une analyse dans les moindres détails du texte. Bien que quelques éléments sont incorporés des modèles plus anciens, ils ont été reformulés et reconfigurés dans un contexte nouveau, qui transcend le modèle traditionnel binaire dans lequel le sacré et le profane sont juxtaposés nettement puis d'une manière intransigeante. La théorie critique d'espace rajoute un point de vue spatial aux points de vue historiques et sociétaux traditionnels, créant une trialectique qui, au lieu de finir par les contraires qui s'excluent mutuellement, a pour resultat un système intègre, capable de révéler la sous-narration à la base du texte. Ainsi, les concepts d' « exil, » de « royaume, » et de « scène a l'intérieur du rêve »—normalement compris dans un sens plus temporel et abstrait—sont ici compris essentiellement comme phénomènes spatiaux et se sont rapprochés. Donc, l'ajout de l'élément spatial amène un regard neuf, où le passé et le futur narratif atteignent les vrais soucis présents pour ceux qui ont produit le texte. De plus, il fait une corrélation entre les champs concrets et abstraits décrits dans le texte, en exposant leurs dynamiques de pouvoir. La notion que l'espace se construit socialement—et donc est défini par les manières par lesquelles il est influencé, considéré, et utilisé—est un des concepts clés de la théorie critique<br>Le point de départ de l'argumentation de cette étude est l'accord général que même si le texte final est un produit du milieu du deuxième siècle avant JC, les récits de la cour contiennent des données plus anciennes qui pourraient dater de l'époche Perse ou bien de la première époche hellénistique. L'analyse spatiale proposée va être appliquée à trois niveaux. Le premier, c'est le monde qui comprend la structure de la narration de Daniel, i.e., celle de l'exil, car c'était évidemment significatif aux rédacteurs. De cette façon, l'attention sera faite aux artéfacts Proche-Orientaux Anciens qui formaient le monde décrit. Ceci est suivi par le monde implicite de l'époche hellénistique, surtout en Judée, question des rédacteurs du texte. Ensuite, nous sommes rendus au monde qui reste entièrement dans le récit, c'est à dire les réalités alternatives du royaume des cieux et le monde des rêves, qui contiennent les espoirs et les idéaux de ceux qui étaient derrière le texte. En conclusion, nous allons évaluer quel est l'effet de ces trois mondes les uns sur les autres, et comment cela pourra concourir à—dans les têtes du groupe Daniel—produire un monde complètement régénéré, dans lequel l'humain et le divin ont, tous les deux, leurs espaces fixes.
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Bakley, Annette McMenamin. "Laura Carnell: The Woman Behind the Founder's Myth at Temple University." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/255535.
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Educational Administration<br>Ed.D.<br>Using archival materials from the early years of Temple University's history at the Special Collections Research Center, Templana Collection, at Samuel Paley Library of Temple University as well as historical periodicals, this project established a biographical sketch of Associate President Laura Carnell and examined her influence on the advancement and expansion of Temple University at the turn of the 20th century, as well as her broader impact on women's leadership roles in higher education, and to a lesser extent, her contribution to various civic causes in Philadelphia. Laura Carnell held various leadership positions at Temple University during her 43 year career at a time when few women even attended college. In addition to her important role at Temple and in the public education movement, Laura Carnell was also involved in several other social causes in Philadelphia including healthcare, human services, and several civic groups. This study examined how her role changed over time, and utilized the Kouzes and Posner (2006) Leadership Practice Inventory to analyze how her leadership of Temple University was demonstrated in her writings. Carnell used traditional gender roles, including masking her gender when necessary, to move the university agenda forward.<br>Temple University--Theses
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Hostetler, Rachelle. "Fantasy, Leisure, and Labor: A Story of Temple Terrace's Historic Architecture." Scholar Commons, 2011. http://scholarcommons.usf.edu/etd/3155.
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The purpose of this project is to explore how the community planning and style of housing of Temple Terrace Estates embodies the socio-economic conflicts inherent to the United States in the 1920s. To account for missing narratives, I will approach this research from a critical cultural perspective. I chose this approach as a way to investigate the power dynamics in the city during the time it was known as Temple Terrace Estates Inc. The Estates attracted investors by encouraging northerners to purchase a Mediterranean Revival or Spanish Colonial style villa in conjunction with a parcel of a large orange grove, which would be tended by paid laborers. The rigorous nostalgia for a colonial past resulted in marginalization of the laboring class and a loss of their voice in history. Thus, my objective is to bring attention to unrepresented experiences that exist within a dominant narrative
The following chapters outline the history of Temple Terrace Estates, examine primary sources, and discuss my experience of living in the city. They also explain the theories and methods I use in the analysis such as space/place theory, critical cultural theory, and suburban theory. I tell the story of the conception and construction of The Estates as part of the story of Tampa, Florida, and the United States during the 1920s. Next, I examine the presence of both domestic and agricultural labor in the Estates and discuss the inherent exclusion of laborer's voices in the city's history. I analyze maps, ads, marketing, newspaper thesiss, housing styles, and agricultural practices of the Estates.
Knowledge of the city's past provides a way to create meaning in contemporary issues such as historic preservation, crime, and education in the city. Addressing social inequality and implied violence in the history of labor at the Estates might strengthen current accusations of continued racism. However, the omission of the voices of laborers also perpetuates secrecy and mistrust. If Temple Terrace's recent initiative toward historic status is to succeed, there must be support from the community. Scholars and community members of Temple Terrace must acknowledge the continual re-production and re-presentation of the past with a more inclusive narrative. This study demonstrates that the application of critical cultural theory has relevant application today in its ability to diffuse current conflict and aid in historic preservation. Inclusive narratives of the past can help produce safer and more beautiful more beautiful communities for the future.
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Cole, David. "A comparison between the descriptions of the Tabernacle and Solomon's temple with special attention to the number seven." Master's thesis, University of Cape Town, 2001. http://hdl.handle.net/11427/3561.
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Taylor, Birgit. "It is Time: Theology of Time in the Book of Revelation as Reflected in the Interpretation of Scripture and the Temple Cult." Doctoral thesis, Faculty of Humanities, 2019. http://hdl.handle.net/11427/30867.
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The Book of Revelation is arguably viewed as the definitive eschatological text in the biblical canon. The writer was well-versed in Hebraic thought, culture, traditions and the entire Hebrew scriptures since the text is infused with allusions and direct references to the Hebrew scriptures. The Greek text also contains words that hearken back to the Semitic language either by transliteration or by the importation of descriptions, metaphors and idioms (Newport 1988). Apart from an understanding of Revelation against the backdrop of the entire biblical canon, an appreciation of time as it is applied in Revelation is essential to understand both the frightening and the encouraging aspects of Revelation. Due to the context of Revelation, the appreciation of time needs to encompass the usage of time in the remainder of the biblical canon. Exploring the social culture of the writers of the biblical texts within their historical and geographical settings is a useful means of providing additional information towards the discussion of the nature of time. Although the prevailing post-modern and western concept of time is described as linear, various factors such as the descriptions of annually recurring feasts linked to the climatological patterns and farming and gathering of crops, point to the observation that the first-century CE Mediterranean concept of time appears to have been far more cyclical than merely linear. These annual feasts demonstrate an inherent dual meaning , which allows the function and role of each feast to develop over the passing of time while the annual recurrence of the feast establishes a cyclical pattern of worship. This enables a comparative appreciation of the secondary role of the feast against the backdrop of its initial function. A discussion of the text also shows that these and other festivals kept by the early Christian believers were infused with Temple cult rituals that appear as motifs and images through rhetography within Revelation as well as the remainder of the biblical canon. Given the numerous differing interpretations of Revelation offering a gloomy and frightening scenario of the future, this dissertation seeks to offer a fresh understanding based on an examination of the nature of time by applying textual comparisons against the backdrop of the socio-historical setting of the first-century Mediterranean society. It is hoped that this fresh understanding will result in a more nuanced understanding of the concept of time in Revelation within the context of both the extant texts as well as the socio-cultural intertexture during the first century CE. The success of this endeavour would thereby allow the text of Revelation to be read afresh as a timeous message to contemporary, and hopefully, future believers. This would comply with the pastoral concerns of the author of Revelation as well as contemporary leaders of believing communities, since a fresh and nuanced understanding of time based on the text itself would deepen and enrich the interpretation of the reading. Hence, the communication between the author and the reader or believer would be improved and enriched. Pastorally, the message contained in Revelation would become clearer to the contemporary reader as well as any reader or hearer of the text. For example, the contextual backdrop of the meaning of biblical feasts, particularly the “fall feasts” (Feast of Trumpets, Day of Atonement, Feast of Tabernacles, and the Last Great Day) would deepen the appreciation of the eschatological content of the Book of Revelation. The relationship between 'chronos’ and ’kairos’ would shed further light on the placement of the believer within the scope of “church history” and the future events discussed in Revelation. And lastly, a more nuanced understanding of Revelation would assist the believer in positioning themselves in the present life as well as in light of the future, which would lead to the understanding of the believer’s salvific position. Since these matters are foundational to the believer, this work is crucial in offering a different approach to reading and understanding Revelation. The analytic tool selected for the task at hand is based on the socio-rhetorical interpretation introduced and elaborated upon by Vernon K. Robbins . For the scope of this dissertation, two of these socio-rhetorical tools were utilised. Firstly, the text of Revelation was analysed by selecting specific terms pertaining to time, which was discussed in greater detail with the aid of inner texture, as well as intertexture, where oral-scribal intertexture was the predominant analytic in the search for further layers of meaning of the selected terms. Secondly, working with intertexture, cultural and social intertexture allowed further insights into the cultural context of Revelation to assist in the clarification and enrichment of our analyses. Terms and phrases used in the text which allude metaphorically to a cultural aspect were good examples of the application of cultural intertexture as a subtexture of intertexture, whereas additional cultural information relevant to the content of the text would fall under the umbrella of social and cultural intertexture. Given that our primary focus is the text, a certain amount of cross-contamination might occur, however, a concerted effort was made to distinguish between subtextures and textures, notwithstanding the naturally occurring blending between these. For this work, textual excerpts from the entire biblical canon as well as various apocryphal literature and Patristics, as well as writings by Eusebius and Josephus, were incorporated. The application of the second methodology, especially social and cultural intertexture, includes the discussion on comparisons between various terms or passages in Revelation to chiefly Second Temple cultic practices, to tease out further information towards a nuanced understanding of time. After applying both sets of analytics, the observations gleaned were woven together to form a fresh fabric of appreciation of time as applied in Revelation. Apart from the observations that Revelation is to be read against the backdrop of Hebraic culture, thought, and most significantly the Tanakh, it will become increasingly clear that the general understanding of the nature of time as a foundation to the reading of Revelation can be enriched by further research, for example, by the application of socio-rhetorical interpretation. Given that the chosen analytics minimize pre-conceived notions, and further limit interpretations based on a preterist or an historicist concept, it negates the effects of a preconceived notion of a pre-millenial rapture or anything of this nature. It also casts aside interpretations produced through the lens of the replacement theory. This examination allows the text itself, by the application of the sociorhetorical tools to offer insights based on working with different layers of the text. The dissertation discusses the way 'kairos’ and 'chronos’ impact on each other, as well as the meanings gleaned from the Torah of terms such as “time”, Sabbath, week, month, jubilee, the seven feasts as well as the two other feasts based on the Book of Esther and the Books of Maccabees. The ceremonial style within Revelation combined with the textual examinations demonstrates that time appears to have been applied as a specifically and intentionally planned dimension, pointing to an intention and a specific meaning attributed to the believers’ lives in those instances. The methodology used reveals a nuanced appreciation of time. This dissertation offers a contribution to existing scholarship and encourages further research into the Book of Revelation and its relevance to contemporary believing communities.
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Mollendorf, Miranda Andrea. "The World in a Book: Robert John Thornton's Temple of Flora (1797-1812)." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11184.
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I argue in my dissertation that Robert John Thornton's (1768?-1837) Temple of Flora (folio 1799-1807, quarto 1812), also entitled "The Universal Empire of Love," represents personified botanical flowers of the British Empire in a colonial microcosm where anthropomorphic plants are allegorized as Europe's others. This book was a collectible item with plates issued in a series of subscriptions, which were always bound in different combinations so that no two copies were ever the same--a book that depicts a metamorphic view of nature through a series of alterations made to the individual plates, which reflects the diversity of exotic and familiar territories in the world and the mysteries within it. Thornton chose plants, flower symbolism, and landscape backgrounds "with scenery appropriated to their subject," to encapsulate the universe as a series of botanical scenes of exotic and familiar territories of Britain's past and present, and this botanical world includes four continents of the world symbolically represented as women through the relationship between image and text, the diversity of people and naturalia within these territories, and the passage of historical and chronological time. TheTemple of Flora is a textual space that involves strategies of possessing and knowing nature through the collection and conquest of plants that represent the colonial inhabitants of the British Empire ensconced in their territories and collected by wealthy Britons as a miniature colonial and exotic world bound between two covers.<br>History of Science
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Stirling, A. Mark. "Transformation and growth : the Davidic temple builder in Ephesians." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2537.
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The focus of this thesis is on the way in which the theology of the author of the Epistle to the Ephesians is both shaped by and shapes the appropriation of OT texts and themes, especially in Eph 2:11-22. This reveals an overarching theme, not only in 2:11-22, but in the whole letter, of the Davidic scion who builds his new temple consisting of Jews and Gentiles together. The creation and growth of this new humanity is expressed using temple imagery and by appropriating OT texts that are concerned with the eschatological pilgrimage of the Gentiles to Zion. Ephesians is concerned with the transformed walking that is inherent to membership of the Messiah’s people. It is further concerned that this corporate entity should function as God’s dwelling place on earth; unity and loving relationships therefore being the burden of Ephesians’ paraenesis. This entire process is summed up at the gateway to the letter’s paraenesis in the phrase “learn the Messiah.” The discipleship thus conceived is about much more than (but not less than) individual transformation. The temple/dwelling place theme imparts a corporate dimension to growth that is crucial if the Messiah’s people are to function as they ought. This functioning is given further definition, however, by the expansionist element introduced by the temple theme and texts, as well as the framing of membership of the Messiah’s people in explicitly covenantal terms. Ephesians may thus be seen as a letter whose purpose is to induct believers into the privileges and responsibilities of the Messiah’s new humanity, to give them the self understanding that they constitute corporately the new temple and to convince them that the manner of their “walking” is the means by which the unity and integrity of God’s dwelling place is both expressed and maintained.
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Choi, Hyejeong. "Mireuksa, A Baekje Period Temple of the Future Buddha Maitreya." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1431044236.
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Miller, Shem. "The angel story : a study of the interpretation of Genesis 6:1-4 in the Jewish literature of the Second Temple period." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83195.
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The story of the "sons of God" in Genesis 6:1-4 has attracted the attention of Jewish texts from its inception, on account of its obscure character and positioning before the story of the Flood. Particularly, throughout the Second Temple period this story was expanded into a mythological tale of the fallen angels' exploits and their disastrous consequences. Each work interpreted and employed the mythology in a unique manner, which was often influenced by its specific literary concerns. Generally speaking, the angel story became a theodicy, explanation for the Flood, and an infamous example from the sacred history of Israel of God's immanent judgment of the unrighteous. Through an exegetical analysis of each text which employs the angel story, this study will describe its variegated interpretation and literary development throughout the Jewish literature from the 4th century B.C.E. to the early 2nd century C.E.
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Runesson, Rebecca. "Paul and Sacred Space : The Temple Metaphors in First Corinthians and the Notion of Migrating Holiness in First-Century Judaism." Thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-324045.
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Knapp, Jill W. "The Pilgrimage Phenomenon: An Analysis of the Motivations of Visitors to Temple Square." Diss., CLICK HERE for online access, 1989. http://patriot.lib.byu.edu/u?/MTGM,19190.
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Teeple, Samuel. "The New Reform Temple of Berlin: Christian Music and Jewish Identity During the Haskalah." Bowling Green State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1525882116113423.
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Lincicum, David Nathan. "St. Paul's Deuteronomy : the end of the pentateuch and the apostle to the gentiles in Second Temple Jewish context." Thesis, University of Oxford, 2009. http://ora.ox.ac.uk/objects/uuid:9db626e8-7858-4fe4-be80-ac2e82bbd38f.
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Amid the recent turn to Paul’s reading of Scripture, the role Deuteronomy plays in his letters has generally been examined in individual citations without regard to the larger role Deuteronomy plays in Paul’s letters, or with an exclusive focus on either the theological or the ethical importance of Deuteronomy for Paul. In contrast, this study argues that Paul read Deuteronomy with three interlocking construals (as ethical authority, as theological authority, as an interpretation of Israel’s history), each equally basic. These construals can be combined to achieve a sense of the shape of Paul’s Deuteronomy as a whole. In order to ascertain and specify these construals, Paul’s engagement with Deuteronomy is examined as an instance of Jewish engagement with the book. Part I, therefore, supplies the historical conditions of Paul’s and other Jewish authors’ encounter with the scroll of Deuteronomy (Chap 2). On this basis, Part II proceeds to survey the major Jewish interpreters of Deuteronomy from the 3rd c. BCE to the 3rd c. CE (Chaps. 3-8). Because Paul is himself a Jewish author, this study foregoes the traditional bi-partite thesis division into “background” and Paul, opting instead to see Paul as one in a chain of Jews who turned to Deuteronomy to make sense of the present. These chapters thus also provide a sustained analysis of Deuteronomy’s broader effective history in Second Temple Jewish writings – and, in a few cases, beyond. In light of the range of interpretations to which Deuteronomy was susceptible, the concluding chapter examines what is distinctive about the shape of Paul’s Deuteronomy and what contribution this may make to debates on Pauline theology and to the study of Second Temple Jewish biblical interpretation.
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Wilkins, Ryan T. "The Influence of Israelite Temple Rites and Early Christian Esoteric Rites on the Development of Christian Baptism." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2908.
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This thesis seeks to answer the question of the origin of some of the most fundamental additions made to early Christian baptism. Christian baptism began in a relatively simple liturgical form, but became, by the fourth century, a much more dramatic set of initiation rituals. Among the added elements to baptism were washing ceremonies in the nude, physical anointing with oil, being marked or signed with the cross on the forehead, and receiving white garments. Scholars have proposed different theories as to the origins of these baptismal rituals. Some claim the elements existed in the New Testament practice of the rite. Others have supposed that the Christian church adopted the elements from either the Jewish synagogue or from contemporary pagan modes of initiation. This thesis argues that the initiation rituals of the Israelite tabernacle and temple provide a much more likely source for the added elements of Christian baptism. The esoteric practices of the temple priests became the esoteric tradition of early Christianity. The rites of this temple-oriented esoteric tradition in both the Old and New Testaments parallel, and may have been the origin for, the evolutions made to Christian baptism during the third and fourth centuries of the church. Christian groups such as the Valentinians provide evidence of higher esoteric rites being interpreted as baptism. Somehow the esoteric rites of the Israelite temple and the esoteric rites of early Christianity were adopted into the practice of Christian baptism.
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Yoo, Philip Young. "Ezra and the second wilderness : the literary development of Ezra 7-10 and Nehemiah 8-10." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:0c8e430c-aa5f-4334-9040-b69a7f70b598.
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For many pre-modern and modern critics, the emergence of Ezra among the post-exilic Jerusalem community marks a significant event in the beginning stages of Judaism. Ezra’s promulgation of a “law of Moses,” bolstered by the theory of Persian imperial authorization, is often viewed as the moment at which the final form of the Pentateuch is published. The accounts contained in Ezra 7-10 and Nehemiah 8-10, however, continue to present historical and literary problems for the exegete. Compounding the difficulties for a reconstruction of Ezra’s activities, recent scholarship has raised questions concerning the viability of state-sanctioned support for the Pentateuch and revived skepticism on the historicity of Ezra and the reliability of the biblical witness. Still, the Ezra Memoir (EM) remains an important source that is shaped by the political, religious, and social worldview of post-exilic Yehud. This study incorporates two scholarly debates: on the one hand, the identification of EM and its supplemental layers; and on the other hand, the development of the Pentateuch up to this period. After the parameters of EM are identified in Ezra 7-10 and Nehemiah 8-10, this study supports EM’s use of Deuteronomic and Priestly literature but adds that EM also demonstrates significant literary connections to pentateuchal strands that are neither Deuteronomic nor Priestly. These strands are distinguished by the narrative and historical claims that are preserved in the classical pentateuchal documents. This study concludes that EM is a product of the Second Temple that anticipates the final form of the Pentateuch by collecting and integrating multiple presentations of the wilderness generation into a super-narrative that projects Ezra and the returnees as a second exodus and Sinai generation that supersedes their predecessors.
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Kim, Keunjoo. "Theology and identity of the Egyptian Jewish diaspora in Septuagint of Isaiah." Thesis, University of Oxford, 2009. http://ora.ox.ac.uk/objects/uuid:3a0507b0-32ad-419d-8a94-84cd2b76e856.
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The Old Greek version of the Book of Isaiah (hereafter LXX-Is) should be studied not only as a translation but also as an interpretation reflecting the theology of the translator or translator’s community in Egypt. ‘Free’ translation in LXX-Is usually appears not to originate from any misunderstanding of the probable Hebrew Vorlage or from a different Vorlage, but deliberately and consciously. Also it is important that these Greek renderings should be dealt with in a broader context, not merely verse by verse; because the Septuagint seems to have been regarded as a religious text in itself, circulating among Jews in Egypt. The most conspicuous theme in Septuagint Isaiah is a bold declaration concerning their identity. According to this, the Jewish diaspora in Egypt is the true remnant, and their residence in Egypt should be regarded as due to God’s initiative, thus “Eisodos” instead of “Exodus” is emphasized. Such ideas may be understood as displaying an apologetic concern of the Jewish diaspora to defend their continued residence in Egypt, whereas the Bible states firmly that Jews are not to go down there. Judgments against Egypt appear more strongly than MT, and this is another expression of their identity. LXX-Is supplies a bold translation in 19:18: a temple in Egypt, called the ‘city of righteousness’. The writings of Josephus testify to the existence of the Temple of Onias in Heliopolis under the reign of Ptolemy Philometor who apparently showed great favour towards the Jews. The temple’s significance should be considered as more than a temporary shrine for local Jewish mercenaries. Rather, it aimed to be a new Jerusalem under a lawful Zadokite priest. In addition to this, LXX-Is shares some interesting and distinctive ideas with Hellenistic Jewish literature, including views on priests and sacrifice, and an attitude towards foreign kings shared by Hellenistic Jewish literature of the period. To conclude, through comparing with MT and investigating LXX-Is as it stands, this work shows that LXX-Is is not just a translation but a Hellenistic Jewish document reflecting a particular theology of at least some Jews in Egypt. LXX-Is is shown to have its place within Jewish Hellenistic literature.
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Grullon, John D. "Heavenly Voice, Earthly Echo: Unraveling the Function of the Bat Kol in Rabbinic Writings." FIU Digital Commons, 2016. http://digitalcommons.fiu.edu/etd/2466.
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There is an ancient rabbinic apothegm which asserts that prophecy “ceased” after the last Biblical prophets, Haggai, Zachariah, and Malachi. After their deaths, a new phase of divine revelation was believed to have emerged through manifestations of a bat kol (lit. “Daughter of a voice”). This thesis examines the bat kol’s function within the contours of the Babylonian Talmud, primarily, employing philological, literary, and historical analyses. Moreover, it includes a review of parallels with Biblical and Second-Temple era, Apocalyptic works, so as to suggest possible origins. In addition, a sample of about ten stories are presented as representative of larger categories I consider best exhibit the bat kol’s purpose. The categories include: announcing an individual’s entry into the world to come, encomium and disdain towards individuals, matters related to Halacha (Jewish Law), and miscellaneous. As a result we discover how the rabbis employed the bat kol to address contemporary concerns.
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Botha, P. D. (Pieter Daniël). "Essene sectarianism as a Judaic alternative to Pharisaism and Sadduceanism." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53414.
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Thesis (MPhil)--Stellenbosch University, 2003.<br>ENGLISH ABSTRACT: Essenism is, according to the data being discussed in this thesis, closely
associated with the Dead Sea Scrolls material and had alienated itself from Second
Temple Judaism as manifested through both Pharisaism and Sadduceanism. The
problem that presents itself is the fact that Essenism is sometimes seen, with
Pharisaism and Sadduceanism, as one of the three major trends within Second Temple
Judaism, albeit schismatic in origin and nature.
With Sadduceanism deriving its authority from the Temple and written Torah, and
with Pharisaism its authority from both the written Torah as well as the oral tradition of
the Sages, this thesis attempts to determine the criteria to be applied to cults of the
Second Temple period in order for them to be classified as being Judaic. This is done
in order to be able to establish what, in their own minds, set the Essenes apart from the
other two prominent groups. That their motivation for exclusiveness must have been
very strong becomes clear through the fact that, in their writings, the Essenes did not
see themselves as just another group within Judaism, but as the only true and
legitimate group.
The ultimate aims of this thesis therefore are, firstly to find out exactly what
constituted mainstream Second Temple Judaism according to certain historical and
religious factors as well as Judaic ha/achic interpretation. Secondly, the thesis attempts
to ascertain if Essenism met the determined criteria to be regarded as part of
mainstream Judaism, and if not, if it can be regarded as sectarian Judaism, or as a
separate religion altogether.
In view of all the abovementioned criteria discussed, the probable conclusion
would be that the sectarians from Qumran never thought of themselves as anything
other than Jews within the ha/achic tradition, even though it may have been a ha/acha
that may in certain respects have radically deviated from that of their fellow Jews. They
can therefore rightly be regarded as part of the Judaic tradition of the Second Temple
period.<br>AFRIKAANSE OPSOMMING: Essenisme is, volgens die data bespreek in hierdie tesis, nou geassosiëer met
die materiaal van die Dooie See Rolle, en die eksponente daarvan het hulself vervreem
van Tweede Tempel Judaïsme soos gemanifesteer deur beide Fariseïsme en
Sadduseïsme. Die probleem wat homself voordoen, is dat Essenisme, saam met
Fariseïsme en Sadduseïsme, somtyds gesien word as een van die drie hoofstrominge
binne Tweede Tempel Judaïsme, alhoewelskismaties van aard.
Met Sadduseïsme wat sy outoriteit aan die Tempel en geskrewe Tora ontleen, en
Fariseïsme sy gesag van beide die geskrewe Tora en die mondelinge tradisie van die
Wyses, probeer hierdie tesis die kriteria bepaal wat toegepas kan word op kultusse van
die Tweede Tempel tydperk, om sodoende as Judaïsties geklassifiseer te kan word, al
dan nie. Dit word gedoen om vas te stel wat, in hul eie oë, die Esseners onderskei het
van die ander twee prominente groepe. Uit hul geskrifte kan 'n mens aflei dat die
Esseners se dryfveer vir eksklusiwiteit baie sterk moes gewees het, aangesien hulle
hulself nie net as nog 'n verdere groep binne die Judaïsme gesien het nie, maar in der
waarheid as die enigste ware en legitieme groep.
Die uiteindelike doel van hierdie tesis is dus eerstens, om vas te stel presies wat
verstaan kan word as Tweede Tempel Judaïsme, aan die hand van sekere historiese
en religieuse faktore, asook ha/aehiese interpretasie. Tweedens, probeer dit vasstelof
Essenisme aan die vasgestelde kriteria voldoen het om as deel van die hoofstroom
Judaïsme gesien te kan word, en indien nie, of dit gesien kan word as sektariese
Judaïsme, of as 'n heeltemal aparte godsdiens.
In die lig van al die bogemelde bespreekte kriteria, sal die waarskynlike
gevolgtrekking wees dat die sektelede van Qumran hulself nooit gesien het as enigiets
anders as Jode binne die ha/aehiese tradisie nie, alhoewel dit 'n ha/aeha was wat in
sekere opsigte radikaal verskil het van die van hul mede-Jode. Hulle kan gevolglik met
reg gesien word as deel van die Judaïstiese tradisie van die Tweede Tempel tydperk.
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Jones, Edward Allen. "Reading 'Ruth' in the Restoration period : a call for inclusion." Thesis, University of St Andrews, 2012. http://hdl.handle.net/10023/3061.
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This study considers the origin and purpose of Ruth and concludes that it is best to read the narrative as a call for an inclusive attitude toward any person, Jew or Gentile, who desired to join the Judean community in the Restoration period. In chapter one, I review the difficulties that scholars face in ascertaining Ruth's place in Israel's history, and I outline approaches that they have used to try to establish its purpose and origin. I discuss major interpretive positions, which date the book either to the monarchic period, to the exilic period, or to the Restoration period, and I articulate the format of my own study. In chapter two, I consider how the author of Ruth uses characterization to highlight Ruth, a Gentile outsider, and to criticize the Bethlehemite community. Only Boaz accepts Ruth, which leads to his participation in the line of David. In chapter three, I discuss how the author also magnifies Ruth's character by comparing her with Israel's ancestors. In these ways, Ruth demonstrates that an outsider can embody the ideals of the Restoration community and that they can also be a benefit to the nation. In chapters four and five, I examine arguments for dating Ruth to particular periods in Israel's history. In chapter four, I consider efforts to date the language of Ruth as well as the legal practices that the story describes. I also discuss the narrative's supposed congruence with the concerns of various social settings in Israel's history. In chapter five, I draw on current research on refugee communities to see how the experiences of such people can help us understand the concerns of the Restoration community. In chapter six, I review my arguments for regarding Ruth as a call for inclusion in the Restoration period, and I consider how this conclusion should affect the field of Ruth studies as well as the wider field of Second Temple studies.
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Ruiz-Teran, Francisco. "Studies on microbial and chemical changes during tempe fermentation." Thesis, University of Reading, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.284309.
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VOLFZON, DAYSE. "GREAT ISRAELITE TEMPLO OF RIO DE JANEIRO: STUDIES AND REFLECTIONS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2016. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=33827@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO<br>COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR<br>PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO<br>O estudo do Grande Templo Israelita do Rio de Janeiro buscou trazer, a partir da análise do projeto arquitetural, a análise das grandes sinagogas do século XIX na Europa, que se tornarem símbolos da Emancipação Judaica ao representarem instrumentos das simbioses culturais que ocorreram no Ocidente entre o judaísmo e as culturas dominantes. Diante dos debates sobre a arte e arquitetura judaica que se ampliaram na trilha dos movimentos nacionalistas do século XIX, os edifícios sinagogais apontaram para a busca de elementos arquitetônicos que pudessem fundamentar na possível origem oriental e semita. Assim influenciando tardiamente o projeto do Grande Templo que foi elaborado somente no final da década de 1920. A forma organizacional da comunidade de imigrantes e a contratação do arquiteto italiano de influência eclética foram determinantes para a concepção com grande complexidade e singularidade em uma estrutura moderna com elementos ornamentais das sinagogas europeias que aludiam a possível origem judaica mourisca e oriental.<br>The study of the Great Israelite Temple of Rio de Janeiro brought, from the analysis of the architectural design, the analysis of the great synagogues of the nineteenth century in Europe, which become symbols of the Jewish Emancipation as representing instruments of cultural symbioses that occurred in the West between Judaism and dominant cultures. Before the debates about art and Jewish architecture that extended the trail of the nationalist movements of the nineteenth century, the synagogue buildings pointed to the pursuit of architectural elements that could justify the possible eastern and Semitic origin. So influencing the Great Temple of the project that was prepared only at the end of the 1920s.The organizational form of the immigrant community and the hiring of Italian eclectic architect were determinant in the design with great complexity and uniqueness in a modern structure with ornamental elements of European synagogues that alluded to possible Moorish and oriental Jewish origin.
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Ganesh, S. "Studies in stereoselective transformation on arene-chromium template." Thesis(Ph.D.), CSIR-National Chemical Laboratory, Pune, 1993. http://dspace.ncl.res.in:8080/xmlui/handle/20.500.12252/3048.
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Ahlm, Daniel. "Xeper-i-Set : En studie i Temple of Sets ideologisk relation gentemot fornegyptisk religion." Thesis, Södertörn University College, School of Gender, Culture and History, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-3179.
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Cope, Rachel. "John B. Fairbanks : the man behind the canvas /." Diss., CLICK HERE for online access CLICK HERE for online access, 2003. http://contentdm.lib.byu.edu/u?/MormonThesesC,7523.
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Garcia, Margarita. "Synthesis and template-directed polymerisation studies of nucleoside analogues." Thesis, University of Warwick, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.397749.
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Schafer, Stuart. "The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium." IMRI - Marian Library / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1613166917042061.
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Moore, Nicholas J. ""Not to offer himself again and again" : an exegetical and theological study of repetition in the Letter to the Hebrews." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:7402e9b1-28f1-4075-b407-dd02c30c1d20.
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Repetition has received a bad press in certain streams of theological tradition; this reception has in part been caused by, and has in turn affected, readings of the Letter to the Hebrews, which speaks about repetition in ways unique in the New Testament. The present study addresses the insufficient critical attention paid to repetition in Hebrews, challenging the assumption that it functions uniformly and negatively throughout the letter, and exploring the variety of ways in which Hebrews presents repetition. The plurality of prophetic speech displays God’s manifold kindness in the old covenant; such speech is not opposed to but is fulfilled in Christ’s coming, and its ongoing repetition in the new covenant through citation and exposition serves to promote and explicate that event. Repeated mutual encouragement is essential to persevering in the Christian life and avoiding apostasy. And the regular entry of the Levitical priests into the outer sanctuary of the tabernacle in Heb 9.6 foreshadows the continual access to God achieved through Christ. Where repetition has a negative or contrastive role in the author’s argumentation, it does not cause inefficacy but rather indicates a weakness whose source is elsewhere – and which, moreover, is revealed fully only in the light of the Christ event. The uniqueness of Christ and of his death construed as a sacrifice, developed from concepts of singularity in Day of Atonement and early Christian crucifixion traditions, forms a unifying strand in the letter’s Christology. Rather than functioning in simple opposition to repetition, this singularity corresponds to continuity and eternity, and is developed at times in contrast to, and at times in correspondence with, repetition. The study thus offers a reappraisal of repetition in Hebrews, laying the foundations for renewed appreciation of the importance of repetition for theological discourse and religious life.
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Stein, Emma Natalya. "All Streets Lead to Temples| Mapping Monumental Histories in Kanchipuram, ca. 8th - 12th centuries CE." Thesis, Yale University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10633265.
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<p> This dissertation examines the transformation of the South Indian city of Kanchipuram into a major cosmopolitan sacred center during the course of the eighth through twelfth centuries. In this pivotal five hundred-year period, Kanchipuram served as the royal capital for two major dynasties, the Pallavas and then the Cholas. Both dynasties sponsored the production of prominent sacred monuments built from locally sourced stone. These temples were crowned with pyramidal towers, adorned with sculpted and painted figures of deities amid groves and palatial landscapes, and elegantly ornamented with courtly Sanskrit and Tamil inscriptions. Over time, the temples functioned as monumental statements of power, sites of devotion, and municipal establishments where diverse social groups negotiated their claims to political authority and economic prosperity. In Kanchipuram, temples also played a crucial role in defining urban space by demarcating the city's center and borders, marking crucial junctions, and orienting the gods towards avenues, hydraulic features, and royal establishments. As religious monuments, they also fostered vibrant circuits of pilgrimage and travel that were integrated with a broader Indian Ocean network.</p><p> The dissertation argues that the construction of temples fundamentally shaped and reordered landscape. The four chapters, organized chronologically, address the expanding geography of Kanchipuram and its widening sphere of influence. The first two chapters trace the city's shifting contours and the emergence of a major pilgrimage route that led precisely through the urban core. The city was radically reconfigured around this new central road, which functioned as a processional pathway that created relationships between monuments both inside the city and beyond its borders. The third chapter reveals patterns of movement linking the city with its rural and coastal hinterland, and considers connections with Southeast Asia. Temples in more remote areas disclose links to Kanchipuram through their use of shared architectural forms, a standardized iconographic program, and inscriptions that detail economic and political ties to the urban hub. The fourth chapter focuses on colonial-era encounters with Kanchipuram and the city's role in the broader production of colonial knowledge. As a site of antiquarian interest and military history, Kanchipuram was subject to competing narratives about India. Whereas European officials and surveyors such as James Fergusson saw in the city's monuments India's past glory and inevitable decline, other travelers found no evidence of rupture or disrepair. I read these conflicting representations against the grain to expose Kanchipuram's continuity as a flourishing cosmopolitan center. The dissertation's goal is twofold. First, it documents Kanchipuram and maps its monuments spatially and chronologically in relation to each other, the city, and features of the natural environment. Second, it situates the temples within their ritual and civic functions as agentive establishments that both served and fostered a growing urban landscape.</p><p>
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Winfield, Shannen M. "Containers of power| The Tlaloc vessels of the Templo Mayor as embodiments of the Aztec rain god." Thesis, Tulane University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=1566580.
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Rasmus, Sjöbeck. "Uti hjertats sannskyldiga tempel : En ikonologisk studie av Sankta Maria Magdalena kyrkas altarskulpturer." Thesis, Stockholms universitet, Institutionen för kultur och estetik, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-155177.
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Uppsatsen ämnar att genom en ikonologisk analys undersöka altarskulpturgruppen, belägen i S:ta Maria Magdalena kyrka i Stockholm. Det man vet om skulpturgruppen är mycket begränsat. Man vet att gruppen gavs som gåva till kyrkan 1764 av slottsdeputationen vid Stockholms slott. Skulptören är än idag okänd. Syftet är att undersöka skulpturgruppens symboliska relevans i det religiösa klimat som rådde vid tiden då den flyttades till kyrkan. Uppsatsen ämnar koppla symboliken med pietismen – en religiös rörelse som växte fram i Tyskland under 1600- och 1700-talet och spred sig till Sverige under 1700-talet. Analysen kommer att använda sig av en komparativ metod där bl.a den pietistiska ikonografin jämförs med den katolska. Uppsatsens bildmaterial utgörs, förutom skulpturgruppen, huvudsakligen av emblem och andra gravyrer men även målningar och teckningar. Det ikonologiska perspektiv som kommer att användas i uppsatsen kommer ta stöd i Michael Baxandalls bok Patterns of intention. Resultatet visar på att skulpturgruppens ikonografi delvis kan kopplas till pietismens bildspråk. Cor ardens – ett brinnande hjärta – som kyrkans högra skulptur håller i sin hand. används flitigt i pietistisk retorik och emblematik. Symboliken blir även relevant när man analyserar den ur den religiösa konflikt som kretsade kring Maria Magdalena församling mellan pietister och lutheranska ortodoxa.
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Panfalone, Anthony Vincent. "Formations of death : instrumentality, cult innovation, and the Templo Santa Muerte in Los Angeles." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:6e4824c3-0960-4731-b44f-bd7bd50c066f.
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This thesis examines the Templo Santa Muerte in Los Angeles, a small, loosely organized spiritual group dedicated to the veneration of La Santa Muerte, or the Holy Death. Although originating in the urban barrios (neighborhoods) of Mexico City, Santa Muerte is now venerated in the southwestern United States as well, primarily among working-class Mexican Americans. Although Santa Muerte has been condemned by the Catholic clergy and vilified in mass media and popular culture for its ties to crime and gang violence, my fieldwork at the Templo Santa Muerte demonstrates that not all devotees of Santa Muerte can be characterized in this way. For Templo members, Santa Muerte is foremost a supernatural instrument whose appeal is in large part derived from her singular commitment to satisfying their corporeal needs and material wishes. While this quality is also attributed to many Catholic saints, Santa Muerte is believed to operate independently of Church orthodoxy and is viewed to be more powerful because of this. The Templo Santa Muerte, on the other hand, incorporates some features of formal Catholic liturgy while simultaneously organizing its services around the individual petitions of its members. In doing so, the Templo’s founders maintain an effective balance between liturgical features familiar to their mostly Catholic members and the fundamentally instrumental relationship they have with Santa Muerte. I argue that this balance is central to the appeal of the Templo and to the logic of its founders, who took advantage of the tolerant and diverse cultural atmosphere of Los Angeles to establish a spiritual enterprise that is truly the first of its kind. My methodology and theoretical approach acknowledges this, favoring an ethnographic examination grounded in respondent testimonies, direct observations, and relevant ethnohistorical interpretations of the symbolism and ritual behavior associated with Santa Muerte. At its most general, my analysis of the cult and Templo of Santa Muerte is framed around three separate but mutually interactive and informative dimensions: the instrumental and social manifestations of the cult and Templo, respectively, and the structuring influence that Catholic soteriology and cultural materialism exerts over both.
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Bergmark, Marlene, and Eric Olausson. "Vårt tempel : En kvalitativ studie om DreamHack, gamers och kommersialiseringen av ett brand community." Thesis, Mittuniversitetet, Avdelningen för medie- och kommunikationsvetenskap, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:miun:diva-27013.
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Problemformulering: E-sporten och marknaden som omger den har gått från att vara ett relativt okänt fenomen till att idag vara en miljardindustri. Den är ett fenomen som fortsätter växa både när det kommer till omsättning och publik och i centrum står världens största datorfestivalsarrangör: svenska DreamHack. DreamHack fungerar som en samlingsplats för e-sportsentusiaster och gamers och lockar över 26 000 av dessa till deras största evenemang. I samband med dessa typer av festivaler syns idag många av de marknadsledande företagen inom olika varumärkeskategorier, däribland Estrella, Telia, och Intel. Ökningen som skett av sponsorer på den här typen av evenemang skulle kunna ses som ett exempel på den kommersialisering som sker av evenemang idag. Den fortsatta ökningen pekar också mot att marknaden kring e-sport inte bara är ett temporärt fenomen utan något som kommer att fortsätta växa. Med detta som bakgrund ämnar studien bidra till djupare förståelse för subkulturen gamers och genom dem få insikt i DreamHack som brand community och kommersialiserat evenemang. Metod och material: Kvalitativa samtalsintervjuer med 13 respondenter på DreamHack Winter 2015 samt en informantintervju med Lisa Müller, Senior Brand Manager and Budget Communications Manager på livsmedelsföretaget Estrella. Huvudresultat: Ur respondenternas svar framgår att kommersialiseringen av DreamHack anses legitimera subkulturen gamers i allt högre grad. Detta tycks gamers, till skillnad från andra subkulturer, välkomna snarare än avfärda. Vidare visar också studien på att DreamHack går att se som ett brand community men inte absolut ett klassiskt sådant, då gemenskapen snarare än varumärket tycks vara central. Nyckelord: subkultur, gamers, brand community, kommersialisering, kongruens, sponsorskap
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Gäbel, Georg. "Die Kulttheologie des Hebräerbriefes eine exegetisch-religionsgeschichtliche Studie." Tübingen Mohr Siebeck, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2826384&prov=M&dok_var=1&dok_ext=htm.
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Albers, Gabriele. "Studien zu Siedlungsheiligtümern des 2. Jahrtausends v. Ch. in Pälästina : unregelmässige und symmetrische Temple im typologischen und funktionalen Vergleich /." Rahden/Westf. : M. Leidorf, 2004. http://catalogue.bnf.fr/ark:/12148/cb39277737c.
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Thurhammar, Per. "Tempo tillbaka! : En kvalitativ studie om rådande förutsättningar för tempo i ledning." Thesis, Försvarshögskolan, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:fhs:diva-10055.
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Tempo inom ramen för ledning beskrivs enligt Arméreglemente Taktik som förmågan att nyttja tiden till sin fördel genom snabba beslutsprocesser syftande till att vara snabbare än sin motståndare. Militärteoretiker tar detta ännu längre och hävdar att den som snabbast tar sig igenom beslutsfattningsprocessen kommer att stå som segrare. Förmåga till snabbhet och krav där om är dock inget som återspeglas inom förvaltningslogiken och har även lyst med sin frånvaro under perioden av internationell verksamhet. Denna studie syftar till att ur ett kvalitativt perspektiv undersöka dagens syn på och förutsättningar för tempo. Denna fallstudie studerar detta inom ramen för svenska brigadstaber och dess ledningslag. Genom djupintervjuer inhämtas empiriskt underlag vilket sedan utgåendes från ett teoretiskt ramverk analyseras. Resultatet visar att de organisatoriska förutsättningarna för temposkapande finns, bygger på god förståelse och började utvecklas tidigt. Även tillämpning av stabsmetodik visar på förståelse för vikten av tempo. Utvecklingspotential finns däremot avseende effektivitet i beslutsfattning och visar sig bero främst på alltför begränsad träningsmöjlighet i rätt miljö. Även inom delar av ordermetodiken förekommer tillkortakommanden, vilka i huvudsak är kända, men ännu ej utvecklats mot att helt främja tempo.
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Lundgren, Veronika. "Betydelsen av samhälleliga och historiska kontexter för sekters uppkomst : en jämförande studie av Peoples Temple, Heavens Gate och Soltempelorden." Thesis, University of Gävle, Ämnesavdelningen för kultur- och religionsvetenskap, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-6346.
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<p>Syftet med denna litteraturstudie är att finna samhälleliga och historiska kontexter som sammanbinder Peoples Temple, Heavens Gate och Soltempelorden. Definitioner och beskrivningar av sekter, manipulativa sekter och karismatiska ledare presenteras. Fokus ligger på vilka likheter och skillnader som finns i deras uppbyggnad och tro, hur samhället såg ut när dessa sekter uppstod och om man kan finna några gemensamma nämnare när det gäller självmorden, alternativt morden.</p><p>Peoples Temple, Heavens Gate och Soltempelorden har alla något gemensamt. De iscensatte tre av historiens största religiösa tragedier genom tiderna. Alla tre sekterna lämnade jordens yta genom att medlemmarna tillsammans med ledarna begick självmord för att komma till en bättre värld.</p><p>Alla tre sekternas självmord kantades av samhällets motstånd och det finns historiska incidenter som kan ha att göra med grundandet av dessa grupper. Det är viktigt att man ser till de historiska och sociala faktorerna för att kunna förstå hur en sekt utvecklas på ett visst sätt och hur deras verksamhet har kunnat leda fram till ett kollektivt självmord.</p>
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Helmer, Gabriele Rosalie. "Jaina in Antwerpen eine religionsgeschichtliche Studie." München AVM, 2008. http://d-nb.info/993315666/04.
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de, Vreeze Marcus. "Min kropp är mitt tempel : En intervjustudie om hälsa som den nya tidens religion." Thesis, Karlstads universitet, Fakulteten för humaniora och samhällsvetenskap (from 2013), 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-66017.
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Denna undersökning har haft som mål att undersöka och förstå hälsoism som begrepp inom bodybuildingkretsar men även om dessa kan uppfattas som religiösa fenomen. Den metod som använts har varit intervjuer, det har varit sex stycken informanter till denna undersökning, fördelningen mellan könen har varit helt jämn, åldersfördelningen har varit relativt jämn med spannet mellan 22 år till 28 år. Efter transkribering av intervjuer har ett kodningsschema använts för att finna material att tolka utifrån en innehållsanalys. Den tidigare forskningen har varit relativt omfattande med allt från mediers roll i att påverka individer till hur extremt fokuserad man kan vara vad gäller matintaget. Detta är för att öka förståelsen för ämnet men även för att kunna jämföra denna studies resultat med den tidigare forskningen. Den teoretiska utgångspunkten har varit bred, för att kunna definiera svaren som religiösa fenomen eller inte har Berger och Luckmanns teori om ”osynlig” religion använts, där religion har skiftat fokus från grupp till individfokus. Men samtidigt för att klassas som ett religiöst fenomen måste det finnas ett meningssystem men samtidigt en egen identitet. Här har även teorin varit till stor hjälp att öka förståelsen för det meningssystem som finns bland svaren. Utifrån svaren kan man se att denna livsstil påverkar individerna både positivt och negativt och i många frågor kan man se tecken på religiösa fenomen. Detta har främst varit frälsning och mission som är sammankopplade med många religioner.