Dissertations / Theses on the topic 'Triune God'

Thesis (DTh)--Stellenbosch University, 2002
ENGLISH ABSTRACT: JOHN CALVIN is said to have played a significant role not only in the shaping of Western Christianity, but also in the shaping of Western culture. An adequate appreciation of his thought therefore remains of ongoing significance. In the history of Calvin scholarship, varied interpretations of him have been presented, though in the recent past there has been a growing disinclination towards presenting a coherent exposition of his thought. In the context of these disintegrative proposals, a counter-argument is presented for the viability and desirability of a comprehensive construal of Calvin's thought along historical-theological lines. The argument primarily takes shape by locating Calvin within the sixteenth century intellectual milieu, and particularly by means of uncovering the epistemological consciousness of the Reformation period in reaction to the Renaissance revival of scepticism. The nature of human knowledge, particularly of God, was at the forefront of the sixteenth-century intellectual debate. Calvin, reformer and humanist, was particularly sensitive to this climate, as is illustrated by the Institutia which took the form of a discourse on knowing. However, the theme of knowing God on the basis of Scriptural revelation alone is prevalent in all his work, as an investigation into his neglected writings confirms. It also emerges that the kind of knowledge that Calvin advanced was experimental in nature and Trinitarian in foundation. Experientia and certitude disclosed the dynamic and proof of knowing God on an economic-Trinitarian and soteriological basis. This aspect of Calvin's thought has been overlooked in spite of its relevance to the contemporary post-Kantian crisis of knowing. Having sketched the epistemological background, Calvin's Trinitarian doctrina is examined. A historical-theological orientation to the doctrine provides the framework for appreciating Calvin's axiomatic exposition of the Trinity in the history of doctrinal formulation. Calvin's Trinitarian doctrina is unpacked by means of a historical review in relation to his Trinitarian debates, and by means of its definitive exposition in the 1559 Institutio. Through these, it becomes apparent that he displayed a hitherto mostly unrecognised theological acumen in assimilating Western (Augustinian) and Eastern (Cappadocian) aspects of Trinitarian doctrine due to his exegetical priority. What emerges is a Trinitarian doctrine that affirms God's Triunuy and translates into God's Person-al knowability. This thesis is confirmed by a discussion of Calvin's Trinitarian explication of the Christian life, and is shown to complement the previously highlighted emphasis on knowing. Recovering Calvin's Trinitarian doctrina is therefore of great consequence to post-Enlightenment and contemporary theological debates on God and the Trinity. It naturally follows that both Trinity and certitude were woven into the fabric of Calvin's God-centred hermeneutics. All of his exegetical labour, from Commentary to Instiuaio to Preaching, was focused on hearing the voice of the Triune God speaking in the Word under the sure guidance of the Holy Spirit. The final presentation of a comprehensive interpretation of Calvin is viewed in the light of the transmission of Reformed theology. Knowing the Triune God has the power to confirm and rejuvenate Calvin's theological vision amongst those who view him as their progenitor.
AFRIKAANSE OPSOMMING: DIT IS al van Calvyn gese dat hy 'n beduidende rol gespeel het, nie aileen met bettekking tot die vorming van die Westerse Christendom nie, maar ook wat betref die hele Westerse kultuur. 'n Toereikende evaluering van sy denke is dus steeds van belang. Binne die omvang van Calvyn navorsing is daar alreeds 'n verskeidenheid van interpretasies van Calvyn aangebied, hoewel daar 'n toenemende teensin teen die voorlegging van 'n samehangende uiteensetting van Calvyn in die onlangse verlede na vore gekom het. In die konteks van hierdie laasgenoemde standpunte word 'n teenargument aangebied vir die uitvoerbaarheid en ook die wenslikheid van 'n omvattende uitlegging van Calvyn se denke, in ooreenstemming met 'n histories-teologiese grondslag. Calvyn word binne die sestiende-eeuse intellektuele mileu geplaas deur die epis temologiese denke van die Reformasie as reaksie teen die Renaissance oplewing van skeptisisme bloot te Ie. Die aard van menslike kennis, veral die mens se kennis van God, was op die voorpunt van die sestiende-eeuse intellektuele debat, en Calvyn as, hervormer en humanis was baie bewus van hierdie debat. Dit blyk o.m. duidelik uit die lnstitutio wat die vorm van 'n diskoers oor kennis tentoonstel. Die tema van Godskennis, vanuit 'n Skriftuurlike openbaring as enigste grondslag, tree na vore rue net in die Instiuaio nie, maar in al sy werke. Dit blyk ook uit 'n ondersoek van selfs sy minder bekende werke. Uit die ondersoek kom dit ook na vore dat die tipe kennis wat Calvyn bevorder het, eksperimenteel en Triniter van aard was. Experientia en sekerheid word die bevestiging van Godskennis op 'n ekonomies-Trinitere en soteriologiese basis. Hierdie aspek van Calvyn se denke is misken ten spyte van die belangrikheid daarvan vir die post- Kantiese kennis-krisis. Nadat die epistemologiese agtergrond geskets is, word Calvyn se Triniteitsleer [doctrina} ontleed. 'n Histories-teologiese grondslag vir hierdie leers telling verskaf die raamwerk waarbinne Calvyn se unieke uiteensetting van die Drie-Eenheid in die historiese verloop van dogmatiese formulering waardeer kan word. Calvyn se Triniteitsleer (doctrina) word uiteengesit na aanleiding van sy Triniteits-debatvoering, en na aanleiding van die bepalende uitleg daarvan in die 1559 Insiiuaio. Op hierdie wyse word dit duidelik dat Calvyn as gevolg van sy eksegetiese prioriteit 'n tot op hede grootliks onvermelde insig getoon het in die vereniging van die Westerse (Augustiniese) en Oosterse (Kappadosiese) Triniteits-leerstellinge. Wat aan die lig kom is 'n Triniteits-leerstelling wat God se Drie-Eenbaarheid bevestig, en wat voortvloei in 'n weergawe van God se Persoon-like kenbaarheid. Hierdie tesis word gestaaf deur 'n naspeuring van Calvyn se Triniteits-uiteensetting van die Christelike lewe. Daar word ook aangetoon hoe hierdie standpunte die voorvermelde nadruk op kennis bevestig. Die herontdekking van Calvyn se Triniteitsleer (doctTina) is dus van groot belang vir die post-Verligting en konternporere teologiese debatte oor God en die Drie-Eenheid. Beide Drie-Eenbeid en seeerbeid is ten nouste verweef met Calvyn se God-gesentreerde hermeneutiek. Die somtotaal van sy eksegetiese werk, van Kommentaar na Institutio na Prediking, was daarop gefokus om die stem van die Drie-Enige God onder leiding van die Heilige Gees te hoor. Die poging tot 'n omvattende interpretasie van Calvyn word uiteindelik in die lig van die voortgang van Gereformeerde Teologie beskou. "Om die Drie-enige God te ken" is dus 'n integrerende motief wat Calvyn se teologie bevestig en ook sy werk besonder aktueel maak vir die hedendaagse teologiese debat.

In recent years as supposedly “Lutheran” readings of Paul's doctrine of “justification by faith” have increasingly come under attack, and as the weaknesses of the New Perspective on Paul have been identified, there has been a growing interest in reading the apostle as teaching something best understood in participationist terms (chapter 2). Particularly, there have been multiple attempts to retrieve the patristic concept of “theosis” as a counterpart of union with Christ. This move is particularly associated with the work of Michael J. Gorman, Stephen Finlan, M. David Litwa and Ben C. Blackwell and is connected to the recent interest in deification as a widespread concept in Christian theology, one with significant ecumenical potential (as attested by the Finnish Lutheran School). To date, however, inadequate attention has been paid to the complex character and history of theosis in the theological tradition, meaning that the word is used in biblical studies in a way that is over-simplistic. All of the studies to read Paul in terms of theosis have been too over-imposing (Litwa), too narrow (Blackwell) or too general (Gorman, Finlan) in their comparison of Paul with the Jewish, Greco-Roman, and Orthodox traditions to properly address the validity of the category of theosis for the analysis of Paul. This study will deal with this deficiency by tracing the four trajectories of theosis in the patristic era (chapter 3). This dissertation proffers a concept, tentatively labelled triadosis, which intends to present the whole complex that is treated elementally in the various trajectories. Further exploring what we have labelled triadosis in the later theological traditions, chapter 4 rereads Luther and Calvin with the help of the Finnish Lutheran School and J. Todd Billings. These scholars argue that the idea of union with Christ is central for both Luther and Calvin and always includes the Father and the Spirit, hence presuming a Trinitarian dimensio The final chapter addresses the deficiencies of three major proponents of theosis as an appropriate category to describe Paul's soteriology. This analysis stresses that the historical rediscovery of deification in surrounding culture should not minimise the apostle's distinction from his polytheistic contemporaries (Litwa). Equally, the Christocentric soteriology misplaces the appropriate emphasis on the Father and the Spirit (Blackwell). Finally, the use of essentialist terminology should be grounded in patristic and contemporary theological discussions (Gorman). Thus, the theme of triadosis helps the reader to view Paul's soteriology as the Father's endeavour to bring redeemed humanity in union with himself in Christ through the power of the Holy Spirit.

Thesis advisor: Andre Brouillette
Thesis advisor: Brian P. Dunkle
Thesis (STL) — Boston College, 2016
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

The overarching aim of this work is to develop a new account of the doctrine of the Trinity that is more attentive to human experience. It will be argued that such an approach is overdue because contemporary trinitarian theology pays insufficient attention to the fact that theology as linguistic discourse is inescapably embedded in human experience. This neglect is particularly worrying because many theologians who favour a kind of social doctrine of the Trinity claim that the Trinity is a doctrine with practical consequences for human life. The main thrust of this project, therefore, is to link the doctrine of the Trinity more creatively with human experience and to develop an understanding of how and who the triune God is in relation to human life as it is lived and experienced by human beings. The discussion is divided into five chapters. Chapter One highlights the need for a new approach engaging in a critical discussion with some trinitarian theologians. By giving close attention to the concepts of experience and revelation and their embeddedness in language. Chapter Two aims at establishing an understanding of experience that underlies all human linguistic discourse. This account will lead to the conclusion that trinitarian discourse must pay proper attention to both the human condition as experienced by human beings and religious experience which is expressed in biblical narratives. Consequently, while Chapter Three, drawing on contributions from contemporary literature, the human sciences (Franki, Weizsäcker) and philosophy (Lévinas), gives an account of what it is to be human. Chapter Four, engaging with biblical narratives, tries to spell out how biblical experience might inform Trinitarian discourse. In conclusion, Chapter Five offers an interstitial trinitarian theology that maintains such discourse as creative tension. An account of the Trinity in relation to human life will emerge and draw the whole argument to a close.

By most accounts, six centuries have come and gone since an undisclosed author penned the classic work on contemplative prayer which we have come to know as The Cloud of Unknowing. Although many things have changed since that time, it was still possible for a theologian of our own age to declare the Cloud's author, 'the most subtle and incisive, as well as the most original, spiritual writer in the English Language.' In this thesis, the author comes to conclude that a unique perspective on the dogma of prayer may be found in a critical survey of the theology of prayer found in The Cloud of Unknowing. The project begins by re-examining the critical questions of dating and authorship---giving special attention to new material the author has been able to glean concerning the continuing influence of the Cloud. Next he surveys the Cloud 's sources---looking at the Bible, in particular, as the English author's most influential source. Before going on to evaluate more critically the Cloud's docrine of prayer, the author presents a glossary of the various technical and theological terms the author employs. After this the reader may find a discussion of the problem of theological method in interpreting the Cloud. Then, following the outline suggested by the Nicene creed, this study structurally formulates the theological perspectives we may deduce that the Cloud's author held. It was then necessary for the study to offer an honest appraisal of the possible weakness inherent in: Neoplatonic apophaticism, absorptionism, quietism, gnosticism, irrationality, sectarianism, subjectivism, and indifference to social concern. Yet all the while the study retains a sympathetic climate of deep appreciation for the Cloud.

Thesis advisor: John Randall Sachs
This essay describes, interprets, and proposes theological conversation and performance that can actualize the experience of our encounter with the Triune God and what we were able to learn thus far from this event in which the Trinity teaches us. The phenomenology of performing spiritual exercises in clinical pastoral care leads to a systematic theology for pastoral ministry. It integrates psychological and theological conscientization, transforming the participants through the self-emptying self-giving dynamism of radical love, even for the ‘enemy’. The love for God and neighbor provides a communal ecclesial space of encounter and conversation for all to share with the Spirit. Eucharist and Reconciliation offer the liturgical ritual confirmation of commitment to self-emptying self-giving, in imitation of Christ. As receivers of wellbeing from the Father who gives, we flourish, children in the reign of God. The ideas were developed in conversation with the letter to the Phillipians, the gospel of Luke, and first letter of John, the spirituality of Ignatius of Loyola, and of Augustine of Hippo, with the theology of Jacques Haers, Bernard Lonergan, Karl Rahner and Paul Tillich, the psychology of Carl Jung, and the postmodern philosophy of Jaques Derrida, Michel Foucault, Emmanuael Levinas, Jean Luc Marion, and Paul Ricoeur
Thesis (STL) — Boston College, 2010
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

The aim of this dissertation is to undertake a study of the trinitarian ecclesiology of the North American evangelical theologian Stanley J. Grenz (d.2005), along with his imago Dei theology, revisioned social trinitarianism, narrative theology, incorporation of theosis, and theology of triune participation. This dissertation also utilizes the hermeneutical philosophy of Paul Ricoeur, in conjunction with Grenz’s trinitarian ecclesiology, to propose a missional and hermeneutical ecclesiology. Chapter one begins with an overview of Grenz’s theology and a discussion of the current state of Grenz scholarship. It then introduces Ricoeur’s hermeneutics of the self and theory of narrative identity. The chapter concludes with an overview of chapters two, three, and four. Chapter two traces the manner in which Grenz’s social trinitarianism and imago Dei theology yield a social imago. The first section overviews Grenz’s The Social God and the Relational Self, the social imago, the ecclesial self, his notion of ecclesial eschatological prolepsis, and his theology of triune participation. The second section responds to key criticisms of social trinitarianism, discusses Grenz and Ricoeur on the relational self, and outlines the manner in which Grenz’s theology of theosis and triune participation “in Christ” and through the Spirit yields an ecclesially oriented communal theo-anthropology. The final section takes up Grenz’s social imago and triune participation in relation to female/male mutuality in ecclesial participation and community. Chapter three discusses Grenz’s narrative theology and the development of a narrative imago. The first section overviews Grenz’s The Named God and the Question of Being and his development of the narrative of the divine name as the saga of the triune God, his further use of theosis, and the narrative imago arising within storied participation “in Christ” through the Spirit. The second section examines the continuity of Named God with Social God and argues that Grenz presents a revisioned social trinitarianism. The second section also considers Grenz and Ricoeur on the narrative self and proposes that Grenz’s ecclesial theo-anthropology now becomes a cruciform Christo-anthropology. The third section takes up the narrative imago and female/male mutuality and cruciformity as it arises from the ecclesial relation of storied and communal theotic triune participation. Chapter four treats the development of a Grenzian ecclesial imago and proposes a missional and hermeneutical ecclesiology. The first section presents Grenz’s ecclesiology as it is oriented towards mission and the connection of theosis, triune participation, and ecclesia. This section then proposes a missional grammar for the church as God’s ecclesial hermeneutics of community. The second section discusses potential charges of ecclesiological foundationalism, considers Grenz and Ricoeur on the summoned self, and extends Grenz’s theo-anthropology and Christo-anthropology into a missio-anthropology. The third section considers the mutuality and cruciformity of ecclesial “male and female” relation “in Christ” and through the Spirit, manifest in ecclesial friendship and hospitality, as the coming-to-representation and hermeneutics of community of the triune God. The conclusion offers a summary and possible avenues for further investigation.

This thesis rereads central texts of Paul’s letters to demonstrate that Paul’s speech about God, Jesus Christ, and the Spirit is intricately intertwined so that talk about any one of the three (God, Jesus, or the Spirit) implies reference to all of them together (God, Jesus, and the Spirit). The first part of the Introduction describes how the current landscape of Pauline scholarship has largely given up this way of articulating the dynamics of Paul’s God-, Christ-, and Spirit-discourse. Eschewing explicitly trinitarian language in favor of other conceptualities, much recent Pauline scholarship has opted for discussing the relationship between God and Jesus in terms of ‘high’ or ‘low’ christology. After summarizing this trend, the second part of the Introduction describes trinitarian theologies as representing a better approach that will serve to open a fresh angle on Paul, despite its conceptual difference from Paul’s own speech. The next four chapters defend that supposition with detailed exegesis. Chapter 1 considers how the identity of God is shaped by Paul’s christology: God’s identity is only what it is in relation to Jesus. Chapters 2 and 3 consider the converse: how the identity of Jesus is shaped by his relation to God. These latter two chapters also rebut the charge that Paul’s alleged ‘subordinationist’ christology renders a trinitarian, relational reading of the divine identity untenable. Drawing on the conclusion found in the history of trinitarian theologies that the oneness or unity between God and Jesus does not come into conflict with the distinction between God and Jesus, Chapters 2 and 3 argue that the mutuality that exists between God and Jesus is asymmetrical but not for that reason graspable with the concept of ‘subordinationism’. Chapter 4 brings the Spirit into the mutual, reciprocal relationship between God and Jesus. The Spirit’s identity is derived from God and Jesus’; yet the Spirit is also involved in the sequence of events whereby God and Jesus are identified. The Spirit’s identity is relationally determined, but also God and Jesus are who they are only by virtue of the Spirit’s agency which is exercised by God in the resurrection of Jesus. In this way, despite its historical distance from Paul and its different idiom, trinitarian theology is shown to illumine a way through interpretive difficulties in Paul’s letters that the more recent concepts of ‘high’ and ‘low’ christology have hitherto been unable to illumine.

This dissertation examines the ecclesiology of the early writers of the Apostolic Church in the United Kingdom, and seeks to build upon this largely neglected body of Pentecostal thought for the contrastive work of contemporary Pentecostal systematic theology. A particular emphasis is placed on the thought of D.P. Williams as the most significant Apostolic writer of the early years of the movement. Connections between Apostolic ecclesiology and the Pentecostal distinctive of the baptism in the Holy Spirit are examined, as well as the role of Trinitarian theology in early Apostolic ecclesiology. Attention is then given both to distinctive Apostolic themes, including the 5-fold ministry and the Eternal Purpose, as well as their approach to other ecclesiological doctrines including the Totus Christus and the Lord’s Supper, before moving on to a constructive synthesis.

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The dissertation on exclusive Globalization, Trinity and evangelization in the context of American continent did emerge that humanity can and must build on the networks of human living together local, national and international, just and fraternal so that everybody can live with dignity. For this to happen ,it is necessary to uproot human coexistence of assaults and encroachments of goods of humanity, through the imposition of brute force, economic, political and social of the few over all mankind, leaving two-thirds of the population excluded from the banquet of life. So it is necessary to create and maintain permanent relationships of equitable justice, recognition of the equal human dignity of all and respect for human rights of all people and peoples of planet Earth. It is not enough to recall principles, state intentions, point to crying injustice and utter prophetic denunciations; these words will lack real weight unless they are accompanied for each individual by a livelier awareness of personal responsibility and by effective action (AO 48). The paradigm of the Triune God reveals to us that to live in the image and likeness of God who created us and saves us, makes us live reciprocal and articulately the anticipation of the historic beginning of life to the final and full to which humanity is called to live. This utopia is always under construction and requires all, continuous efforts of conversion on the way of Emmaus to Jerusalem"(cf.Lk24,33-35).In this walk we can and should build on mutual trust, on responsibility and the on personal and social commitment on a quality of life worthy sustainable for the benefit of every person and every people. The accumulation of unsustainable goods, gradually, always reverts in misery and exclusion of the well-being of others, spreading across the planet and throughout the universe. The Theology through transdisciplinary dialogue with committed entities tries to build up decent life for all, points out ways of conversion for all for the benefit of all. Solidarity with the population excluded from the banquet of Life. assuming it as the subject of change and as a judge to those who live accumulating goods by practicing injustice, denying the fraternity, the communion and the sharing of everything. The ecclesial life exists to be space for the permanent experience of the Reign of God in the humanity and in the world. Exists so that everybody, may walk in communion and in the participation of all, in networks of communion of communities in the world: as global village. The religions and the churches have no other objective to exist other than to celebrate, to collaborate, to incentive, e to witness the presence of the initial historical paradise in the life of each co-brothren. The celebrations and pastoral life celebrate the victory of life over death and announce that in our midst there would be no poor if we practice the commandments of the Lord (cf. Deut15:4-5).
A dissertação sobre: GLOBALIZAÇÃO EXCLUDENTE, TRINDADE e EVANGELIZAÇÃO, no contexto do Continente Americano faz emergir que a humanidade pode e deve construir redes de convivência humana local, nacional e internacional justa e fraterna para que, todos, possamos viver dignamente. Para que isso aconteça é necessário desenraizar os relacionamentos humanos de assaltos e usurpações dos bens da humanidade através da imposição da força brutal, econômica, política e social de poucos sobre toda a humanidade, deixando dois terços da população excluída do Banquete da Vida. Para tanto é necessário criar e manter permanentemente relacionamentos de justiça equitativa, de reconhecimento da igual dignidade humana de todos e de respeito aos direitos humanos de todas as pessoas e povos do planeta Terra. Não basta recordar os princípios, afirmar as intenções, fazer notar as injustiças gritantes e proferir denúncias proféticas; estas palavras ficarão sem efeito real, se elas não forem acompanhadas, para cada um em particular, de uma tomada de consciência mais viva da sua própria responsabilidade e de uma ação efetiva (AO 48). O paradigma de Deus Trindade revela-nos que viver à imagem e semelhança de Deus que nos cria e nos salva, nos faz viver recíproca e articuladamente a antecipação histórica do início da vida definitiva e plena à qual toda a humanidade é chamada a viver. Esta utopia está sempre em construção e exige de todos, permanentes esforços de conversão ao caminho de Emaus para Jerusalém (cf. Lc24,33-35). Neste caminhar podemos e devemos construir, na mútua confiança, na responsabilidade e no compromisso pessoal e social uma qualidade de vida digna sustentável, em benefício de cada pessoa e de cada povo. O acúmulo insustentável de bens, de poucos, reverte-se sempre em miséria e exclusão do bem viver de outros, alastrando-se em todo o Planeta e em todo o universo. A teologia, através do diálogo transdisciplinar com as entidades comprometidas com a construção da vida digna para todos, aponta caminhos de conversão de todos em benefício de todos. Solidariza-se com a população excluída do Banquete da Vida assumindo-a como sujeito de mudanças e como juiz dos que viveram acumulando bens, praticando injustiças, negando a fraternidade, a comunhão e a compartilha de tudo. A vida eclesial existe para ser espaço de experiência permanente do Reinado de Deus na humanidade e no mundo. Existe para que todos, caminhemos na comunhão e na participação de todos em redes de comunhão de comunidades no mundo: aldeia global. As religiões e as Igrejas não têm outro objetivo de existir senão o de celebrar, colaborar, incentivar e testemunhar a presença histórico-inicial do paraíso na vida de cada povo irmão. As celebrações e a vida pastoral celebram a vitória da vida sobre a morte e anunciam que em nosso meio não haveria pobres se praticássemos os mandamentos do Senhor (cf. Dt15,4-5)

Though highly advanced and of remarkable sociopolitical importance, Mesoamerican metallurgy has been an understudied field. Recently the study of Archaeometallurgy has begun to establish itself within the region, and archaeologists are increasingly using metal artifacts to address a wide variety of inquiries. While this new emphasis on Mesoamerican metallurgy is seen as a welcomed shift, rarely any studies have focused on the production of gold artifacts. The study of goldwork in this region is laden obstacles, which include the lack of well-defined mining sites, as well as the limited amount of artifacts from provenienced contexts. In the face of these obstacles, I propose a multidisciplinary approach that combines ethnohistoric, and experimental evidence in order compensate for the lack of archaeological evidence of gold production. This thesis attempted to recreate and evaluate the efficiency of four metal casting techniques that could have been available to pre-Columbian goldsmiths for the manufacture of gold sheets that were used by the province of Tlapa as part of their tributary payments to the Aztec Empire. Along with assessing the efficiency of these metal-casting techniques, this thesis also analyzed the debris discarded from each of these techniques in order to identify potential archaeological markers of gold production in Mesoamerica.

Dissertação para obtenção do Grau de Mestre em Genética Molecular e Biomedicina
The main objective of the work presented in this thesis was to develop a gene silencing system by taking advantage of the nanovectorization capability and optical properties of gold nanoparticles. The idea is based on the construction of a DNA structure containing a therapeutic oligonucleotide with the ability to form Hoogsteen hydrogen bonds with double-stranded DNA, producing a DNA triple helix, besides silencing the gene of interest. Hoogsteen bonds, more unstable than the conventional Watson-Crick bonds, permit the achievement of lower melting temperatures. This attribute, coupled with the ability to generate heat by laser irradiation of the gold nanoparticles used, will allow the release of the therapeutic oligonucleotide and subsequent gene silencing without significant increase in the medium’s temperature. Thus, the thesis comprises three major sections: structure design and formation, vectorization, and gene expression silencing; the tasks involved in each of these sections were conducted in parallel. The design of the obtained structure took into account the desired melting temperature, stability at physiological conditions of the sequence-forming nucleotides, the number of Hoogsteen bonds and ionic conditions. To evaluate the formation of this structure, spectroscopic techniques were mainly used: FRET analysis and ultraviolet melting curves. Both approaches allowed the identification of interactions in the presence of therapeutic oligonucleotide compared with its absence, which may indicate structure formation. In addition, melting curves allowed the determination of the temperature of release of this oligonucleotide – 40ºC. The double-stranded DNA functionalization to gold nanoparticles has been achieved, but there was no difference in electrophoretic migration when the three oligonucleotides were present. However, the therapeutic oligonucleotide was able to efficiently inhibit gene expression in in vitro transcription and translation assays with efficiency up to 95% and 60% respectively.

Dans la religion égyptienne ancienne, l'association de trois divinités pour former une triade locale est répandue. Composées de deux dieux (le père et le fils) et d'une déesse (la mère), ces triades forment un schéma "familial", à l'image de la triade constituée d'Osiris, D'Isis et d'Horus. Parallèlement à ces triades "classiques", il existe des groupes divins plus inhabituels avec comme particularité d'avoir pour troisième membre une déesse et non un dieu, sans que celle-ci soit une déesse enfant ; ce sont les groupes gravés dans des scènes d'offrande qui ont été étudiés. Quel peut être alors le sens à donner à la présence de ces deux déesses ? Quelles relations entretiennent les divinités entre elles ? Plusieurs types de structure sont mis en lumière dans le cadre de cette étude. Si certains groupes sont un simple regroupement d'un dieu avec deux parèdres locales, d'autres réflexions, plus abouties encore, soulignent la volonté des théologiens de décrire des idées complexes de la pensée égyptienne. La triade d'Eléphantine (Khnoum, Satis et Anoukis) est probablement l'exemple le plus clair de ce type d'organisation théologique : les trois divinités de la région contrôlent la crue du Nil. Le dieu contrôle l'inondation et est aidé par les deux déesses : la première lance les eaux de l'inondation tandis que la seconde provoque le reflux. Dans plusieurs groupes, les théologiens ont réparti sur deux déesses deux fonctions complémentaires qui s'additionnent pour aider dans sa tâche le dieu principal. La complémentarité des rôles féminins n'est qu'un des nombreux outils utilisés par les prêtres pour se représenter et illustrer plus clairement l'univers qui les entoure
In Egyptian theology, the association of three deities in order to create a local triad is widely spread. Gathering two gods (the father and the son) and one goddess (the mother), this triad then defines a divine family, as the well-known triad of Osiris, Isis and Horus. More rare groups are structured as one god and two goddesses, a second goddess (who is never the daughter) replacing the divine child. In this work, we focus on groups that are represented on offering scenes carved in various Egyptian temples. What could explain the presence of these two goddesses in those scenes ? How are the relationship between the deities structured ? Different organisations of these groups are analysed in this study. part of these groups represents the association of a main god with two local goddesses. Others try to represent more elaborate cosmological principles. The triad of Elephantine (Khnum, Satet and Anuket) is a relevant example : the three deities control the flood of the Nile. the god commands the inundation and is helped by two goddesses ; one initiating the flow while the other one initiates the ebb. In several triads, the goddesses have complementary functions and assist the god in his task. The addition of the goddesses' functions is only one of the numerous tools used by theologians to describe their universe

The competitive environment of the 21st century, failure of U.S. companies, and the financial crisis of 2008 have moved leadership expectations to the forefront of research. However, there is a lack of empirical research about organizational reporting outcomes of self-identified servant leadership (SL) organizations compared to self-identified nonservant (non-SL) organizations. Guided by Greenleaf's SL theory, the purpose of this study was to compare information on organizational data for triple bottom line (TBL) reporting outcomes in SL organizations and non-SL organizations. Using causal comparative research design and global reporting initiative data with a sample of 12 organization reports, reporting outcomes were compared from 6 SL and 6 non-SL organizations. The independent variables were SL and non-SL organizations. The dependent variables were TBL outcomes (social, financial, and environmental) with 55 intervening variables such as economic impact, greenhouse gas emissions, and human rights. Data analysis included descriptive statistics such as comparative analysis of the total and average of reporting outcomes and inferential statistics such as t tests. Findings of the study showed no statistically significant differences existed between TBL reporting outcomes of SL and non-SL organizations. Implications for positive social change lie in the focus on humanism in leadership in which organizational reports provide reliable outcome data for future community building and influence on social good.

This thesis is a missiological study of the francophone churches in the cities of Johannesburg and Pretoria. Francophone churches may be classified as African Initiated Churches (AIC) that have been planted by migrants from the French speaking countries of central Africa. They are characterised by the use of French and English as languages of worship and communication. The planting and the presence of these churches have become a more visible and remarkable mission phenomenon drawing scientific attention and is worthy of studying. The main issue of this study is the missionality of the Francophone churches. The investigation concerns the ways in which Francophone churches understand the mission of God, known as missio Dei, and the ways in which they express it in the community. In practice the exploration of the missionality of the Francophone churches discloses their nature, raison d’être, and their purpose, as well as their ministries, and allows us to determine the relevancy of these churches in the community. For this reason, in the study I explore and describe also the concept of the missional church in order to apply it to the Francophone churches. To that end, “Patterns of missional church” are used to measure the extent to which Francophone churches are missional. The study suggests the parameters of the development of a missional culture in a Francophone congregation and highlights the importance of the missional leadership in this respect. Finally the study proposes some missional ministries or contextual ministries that may express practically the missionality and consequently the relevancy of Francophone churches in their context.
Christian Spirituality, Church History & Missiology
D. Th. (Missiology)

A linear space is a set of points and lines such that any pair of points lie on exactly one line together. This is equivalent to a pairwise balanced design PBD(v, K), where there are v points, lines are regarded as blocks, and K ⊆ Z≥2 denotes the set of allowed block sizes. The dimension of a linear space is the maximum integer d such that any set of d points is contained in a proper subspace. Specifically for K = {3, 4, 5}, we determine which values of v admit PBD(v,K) of dimension at least three for all but a short list of possible exceptions under 50. We also observe that dimension can be reduced via a substitution argument.
Graduate
0405
jniezen@uvic.ca