This thesis is a contribution to a growing field of studies on the reception of Byzantine culture in Russia. The object of investigation is the history of the Church Slavonic translation of the Cherubika, which constitute one of the most ancient and dogmatically important functional genres of Byzantine liturgical hymns. The chronological frame of this study is the 13th–17th century. Particular attention is focused on the last change in the liturgical texts in Muscovite Russia, in the mid-17th century. This liturgical reform, which led to the famous Schism in the Russian Church, is studied as part of the cultural reforms started by Tsar Alexis Romanov (1645-1676). The most characteristic feature of Orthodoxy is the principal unity of Scripture and Tradition, which in a hermeneutical perspective means the inseparability of text and context. The semiotic and interdisciplinary approach used in this study reflects this principle. The Slavic Cherubika are interpreted in a broad cultural perspective, and Church Slavonic translations are studied in the proper theological, rhetorical and linguistic contexts. Although the 17th-century translations made in Moscow were based on late Greek and South Slavic sources, they reconstruct the original dogmatic message of the Byzantine Cherubika and are hence closer to the Tradition than earlier Slavonic translations. This study offers a new interpretation of the nature of the Schism. It is shown that the main cause of the controversy between Reformists and Old Believers lies in their different understandings of the connection between Text and Ritual. The traditional medieval interpretation of the Cherubika is influenced by certain iconographical themes, other liturgical texts and the priest’s actions during the liturgy. The transition from a liturgocentric interpretation of sacral texts to a descriptive theological interpretation was a break from the characteristic Russian form of liturgocentrism and the beginning of a new cultural era.

This thesis aims to investigate and discuss the possibility for women in the early Christian church to make music, which in the ancient Roman society was something complicated. Afemale musician was looked upon as decadent and dissolute. This idea, in combination with the music ideals of the church influenced by the Neoplatonic movement, and the Pauline statement (1 Cor. 14:34-36), cast women to be completely prohibited in participating even in the psalmody during the service. My purpose is to discuss how this was looked upon in different Christian regions, using the church fathers as the main material source, since this has not previously been well documented or studied.

Project (D. Min.)--Perkins School of Theology, Southern Methodist University, 1973. / Abstract. Includes bibliographical references (leaves 105-107).

Chapter 1 emphasizes the central position that the worship service occupies in the life of the believer, but then the whole person of the believer. The atmosphere is therefore vital. This is researched in part 2 by an exegetical study of 1 Corinthians 1-14, as well as the rest of Scripture. The variations through history are also studied. The atmosphere in the worship service should be such that the worshipper meets God with the necessary awe and respect. The service must also create an atmosphere of love, warmth, friendliness, and joy. All present must be invited and made welcome by the service. The atmosphere must further encourage and create room for everybody to participate and use their specific gifts. It can therefore change from service to service and within a single service. Important instruments in the atmosphere are the liturgical space, symbols, rituals, physical movement, gestures, music, song and the senses. Part 3 studies the contribution of adjacent sciences, like the theory of communication, cognitive science, symbolism, music, architecture and multimedia. These sciences support the principles of part 2 and give important perspectives for the practical application thereof. The situation in practice is studied by empirical research. The atmosphere is clearly not sufficiently integrated in the worship service. Although some elements are present, they are purely coincidental. A specific aimed strategy is lacking. Part 4 tries to bridge the gap between the base theory (part 2) and the practice (part 3) by suggesting practical guidelines. Because every congregation is in a unique context, a model is given to realize the principles. The image of the 'house of God is used to summarize and explain the principles. The final conclusion is that atmosphere plays a vital role in the worship service. In practice very little is made hereof. If the Atmosphere in the worship service is adjusted to what it should (and can!) be, the worship service will come closer to the purpose for which it is there and will it become even more of a meeting of the total person with the totality of God and with the totality of the fellow believer and the world. / Thesis (Ph.D. (Liturgics))--North-West University, Potchefstroom Campus, 2005.

One of the most important yet most undermined aspects of the Reformed Churches in the resort of Synod Midlands is its liturgy. Little study has been done on liturgy and few Church Councils make liturgy their concern. Consequently most of the Reformed Churches in Midlands are faced with the problem of syncretism, secularism and modernistic trends in the liturgy. All human beings are religious people. All humans beings are believers yet it depends whom and how people worship and in whom or what they believe. People have different cultures and in some instances, as is the case with the African religion, culture and religion are not easily separated. Liturgy has an indispensable task in transforming culture. This study aims at scrutinising the manner of worship in Reformed Churches in Synod Midlands. It is divided into three sections. The first section focuses on basic-theoretical principles, the second on meta-theoretical guidelines and empirical findings and the third on a critical-hermeneutical interaction between the basis-theoretical principles and the meta-theoretical guidelines. This study indicates that the Reformed Churches in Synod Midlands need a relevant liturgy that is suitable for the African members but also a liturgy that is not easily influenced by culture and by the world. Liturgy has to shape culture and culture has to be accommodated in the shape that liturgy takes. This does not occur at the same level. The gospel preaches to culture and leads it to repentance. The sermon, however, is presented within a certain culture, context and language. This is where culture fits in and contributes to the shaping of the liturgy. A relevant liturgy for the Reformed Churches in Synod Midlands would be a dynamic liturgy that displays an interactive communicative character. There has to be a dialogue between God and His children. The liturgist should not be an individual standing between God and humans, blocking the dialogue-related character of the liturgy. All members have to be participative and should follow the liturgy. This study therefore calls upon a free liturgy because African people are spontaneous. However this liturgy should also be characterized by the necessary order. / Thesis (Ph.D. (Liturgics))--North-West University, Potchefstroom Campus, 2005.

Chapter 1 emphasizes the central position that the worship service occupies in the life of the believer, but then the whole person of the believer. The atmosphere is therefore vital. This is researched in part 2 by an exegetical study of 1 Corinthians 1-14, as well as the rest of Scripture. The variations through history are also studied. The atmosphere in the worship service should be such that the worshipper meets God with the necessary awe and respect. The service must also create an atmosphere of love, warmth, friendliness, and joy. All present must be invited and made welcome by the service. The atmosphere must further encourage and create room for everybody to participate and use their specific gifts. It can therefore change from service to service and within a single service. Important instruments in the atmosphere are the liturgical space, symbols, rituals, physical movement, gestures, music, song and the senses. Part 3 studies the contribution of adjacent sciences, like the theory of communication, cognitive science, symbolism, music, architecture and multimedia. These sciences support the principles of part 2 and give important perspectives for the practical application thereof. The situation in practice is studied by empirical research. The atmosphere is clearly not sufficiently integrated in the worship service. Although some elements are present, they are purely coincidental. A specific aimed strategy is lacking. Part 4 tries to bridge the gap between the base theory (part 2) and the practice (part 3) by suggesting practical guidelines. Because every congregation is in a unique context, a model is given to realize the principles. The image of the 'house of God is used to summarize and explain the principles. The final conclusion is that atmosphere plays a vital role in the worship service. In practice very little is made hereof. If the Atmosphere in the worship service is adjusted to what it should (and can!) be, the worship service will come closer to the purpose for which it is there and will it become even more of a meeting of the total person with the totality of God and with the totality of the fellow believer and the world. / Thesis (Ph.D. (Liturgics))--North-West University, Potchefstroom Campus, 2005.

One of the most important yet most undermined aspects of the Reformed Churches in the resort of Synod Midlands is its liturgy. Little study has been done on liturgy and few Church Councils make liturgy their concern. Consequently most of the Reformed Churches in Midlands are faced with the problem of syncretism, secularism and modernistic trends in the liturgy. All human beings are religious people. All humans beings are believers yet it depends whom and how people worship and in whom or what they believe. People have different cultures and in some instances, as is the case with the African religion, culture and religion are not easily separated. Liturgy has an indispensable task in transforming culture. This study aims at scrutinising the manner of worship in Reformed Churches in Synod Midlands. It is divided into three sections. The first section focuses on basic-theoretical principles, the second on meta-theoretical guidelines and empirical findings and the third on a critical-hermeneutical interaction between the basis-theoretical principles and the meta-theoretical guidelines. This study indicates that the Reformed Churches in Synod Midlands need a relevant liturgy that is suitable for the African members but also a liturgy that is not easily influenced by culture and by the world. Liturgy has to shape culture and culture has to be accommodated in the shape that liturgy takes. This does not occur at the same level. The gospel preaches to culture and leads it to repentance. The sermon, however, is presented within a certain culture, context and language. This is where culture fits in and contributes to the shaping of the liturgy. A relevant liturgy for the Reformed Churches in Synod Midlands would be a dynamic liturgy that displays an interactive communicative character. There has to be a dialogue between God and His children. The liturgist should not be an individual standing between God and humans, blocking the dialogue-related character of the liturgy. All members have to be participative and should follow the liturgy. This study therefore calls upon a free liturgy because African people are spontaneous. However this liturgy should also be characterized by the necessary order. / Thesis (Ph.D. (Liturgics))--North-West University, Potchefstroom Campus, 2005.

Hoofstuk 1 benadruk die sentrale en skerpsinnig-wyse sleutelposisie van eskatologiese hoop en getuienis daarvan in die lewens van gelowige terminale MIV/VIGS Iyers. 'n Eksegetiese studie van Johannes 9:1-8, Lukas 5:12-15, Job 1:6-22; 2:3-13, Genesis 2:1617, Romeine 5:2-5; 6:5-11; 8:18-25, 1 Petrus 1:3-9 en Matteus 28:19-20 is die studiekern van Hoofstuk 2. Siekte (blindheid, melaatsheid), Iyding en pyn (Job), dood van die mensdom (Adam en Eva) en die retrovitale dood van Jesus Christus, hoop en getuienis is nagevors en ontleed. Vergelykings met huidige tendense waar MIV/VIGS 'n gestigmatiseerde terminale siekte is, word getref. Die basis van hoop op die ewige lewe in die volle teenwoordigheid van God Almagtig, is die beloftes en oorweldigende liefde van die lewende God. Getuienis van hierdie standhoudende en lewende hoop is die Groot Opdrag aan die dissipels van Christus in Matteus 28:19-20, en daarom aan alle gelowiges tot die wederkoms (advent) van Christus. Hoofstuk 3 stel die bydrae vas van die metateorieë van die mediese -, kommunikasiewetenskappe en Psigologie as komplementerende ervaringvelde. Die mediese en sosiale omstandighede van die gelowige terminale MIV/VIGS Iyers toon 'n uiters negatiewe situasie, wat onder meer bestuurbaar gemaak word deur die sogenaamde "signature strengths" van die Positiewe Psigologie. Op 'n veel hoer vlak is spirituele gesondheid en heling, as die vrug van die Hel/lge Gees, van kardinale belang vir die ewige lewe. Hierdie metateorieë bevestig die waarhede rakende die Groot Geneesheer soos in Hoofstuk 2 aangedui, en voorsien verder verhelderende perspektiewe op 'n nuwe prakties-teologiese teorie. Empiriese navorsing aan die hand van 'n kwalitatiewe studie by die gesondheidsentrum van 'n voorstedelike motorvervaardigingaanleg, word in Hoofstuk 4 onderneem. In twee groeponderhoude met multi-veranderlikes per deelnemer (gelowige terminale MIV/VIGS Iyers en 'n kontrolegroep van mediese personeel/gesondheidwerkers), is vasgestel dat die MIV/VIGS Iyers versterkende geestelike krag van hul eskatologiese hoop vir die ewige lewe saam met God, ervaar. Pastorale behoeftes sluit gebed, vertroosting en koinonia/"fellowship" in. Hoofstuk 5 stel praktiese riglyne voor tot kerugmatiese -, liturgiese -, koinoniale -en diakoniale getuienis oor hoop. Versoening met God deur die "retrovitale" liefde/dade van Jesus Christus se dood as die spil-as wat radikaal-Skriftuurlike denke/lewe inisieer (in teenstelling met die "retrovirale" vermoë van die MI-virus waar die "kwaad" vermenigvuldig), word in die riglyne aangemoedig. Getuienis oor hoop aan ander is die "geskenk van die Lewe”. Die slotsom waartoe gekom word, is dat die gelowige terminale MIV/VIGS Iyer tot in die vierde fase van die siekte, oor haar/sy hoop kan getuig. Praktiese riglyne hiertoe moedig die gelowige met enige terminale siekte of in elk geval, aan om met 'n lewe van aanbidding oor hierdie hoop te getuig en s6 die lewende God te eer. / Chapter 1 emphasizes the central and perspicacious position of eschatological hope and witnessing thereof, in the lives of the believing terminal HIV/AIDS sufferers. An exegetical study of John 9:1-8, Luke 5:12-15 Job 1:6-22; 2:3-13, Genesis 2:16-17, Romans 5:2-5; 6:511; 8:18-25, 1 Peter 1 :3-9 and Matthew 28: 19-20 is conducted in Chapter 2. Illnesses (blindness, leprosy), suffering and pain (Job), death of mankind (Adam and Eve) and the retrovital death of Jesus Christ, hope and witnessing are researched and analysed. Comparisons with life today where HIV/AIDS is a stigmatised terminal illness, are weighed. Hope for eternal life in the full presence and reign of God Almighty, is based on the promises and overwhelming love of the living God. Witnessing of this vivacious and living hope is imperative to the disciples of Christ in Matthew 28: 19-20, and therefore to all believers until the advent of Christ. Chapter 3 establishes the contribution of meta theories of complementary and entwined sciences, such as health and medicine, communications and the positive psychology. The medical and social circumstances of the believing terminal HIV/AIDS sufferers revealed an extremely grave situation, which is manageable with inter alia positive "signature strengths". On a much higher plain, spiritual health and healing as the fruit of the Spirit, is of cardinal importance for eternal life. These theories only confirm the truths about the Great Healer as stated in Chapter 2 and provide enlightening perspectives for a new practical theological theory. Empirical research via a qualitative study at the health centre of an urban vehicle manufacturing plant, is conducted in Chapter 4. Two group interviews with multi-variables per participant (believing terminal HIV/AIDS sufferers and a control group of health workers), have established that the HIV/AIDS sufferers are spiritually enormously strengthened by their eschatological hope for eternal life with God, without this earthly suffering. Pastoral needs include prayer, comfort and koinonia/fellowship. Chapter 5 suggests practical guidelines in terms of witnessing hope by means of cherugmatical, liturgical, koinonial and diaconial communication. The image of the 'retrovital' Lord Jesus Christ as the pivotal change that paths the way to radical Biblical thinking/living (in comparison with the "retroviral" ability of the. HI-virus which multiplies the "evil"), is encouraged. The final conclusion is that a believing terminal HIV/AIDS sufferer is able to witness hope for eternal life until the fourth phase of the terminal illness. Practical guidelines hereto may encourage the believer of any terminal illness or in any case, to witness hope with a life of worship and thus honour the living God. / Thesis (M.A. (Practical Theology))--North-West University, Potchefstroom Campus, 2010.

Hoofstuk 1 benadruk die sentrale en skerpsinnig-wyse sleutelposisie van eskatologiese hoop en getuienis daarvan in die lewens van gelowige terminale MIV/VIGS Iyers. 'n Eksegetiese studie van Johannes 9:1-8, Lukas 5:12-15, Job 1:6-22; 2:3-13, Genesis 2:1617, Romeine 5:2-5; 6:5-11; 8:18-25, 1 Petrus 1:3-9 en Matteus 28:19-20 is die studiekern van Hoofstuk 2. Siekte (blindheid, melaatsheid), Iyding en pyn (Job), dood van die mensdom (Adam en Eva) en die retrovitale dood van Jesus Christus, hoop en getuienis is nagevors en ontleed. Vergelykings met huidige tendense waar MIV/VIGS 'n gestigmatiseerde terminale siekte is, word getref. Die basis van hoop op die ewige lewe in die volle teenwoordigheid van God Almagtig, is die beloftes en oorweldigende liefde van die lewende God. Getuienis van hierdie standhoudende en lewende hoop is die Groot Opdrag aan die dissipels van Christus in Matteus 28:19-20, en daarom aan alle gelowiges tot die wederkoms (advent) van Christus. Hoofstuk 3 stel die bydrae vas van die metateorieë van die mediese -, kommunikasiewetenskappe en Psigologie as komplementerende ervaringvelde. Die mediese en sosiale omstandighede van die gelowige terminale MIV/VIGS Iyers toon 'n uiters negatiewe situasie, wat onder meer bestuurbaar gemaak word deur die sogenaamde "signature strengths" van die Positiewe Psigologie. Op 'n veel hoer vlak is spirituele gesondheid en heling, as die vrug van die Hel/lge Gees, van kardinale belang vir die ewige lewe. Hierdie metateorieë bevestig die waarhede rakende die Groot Geneesheer soos in Hoofstuk 2 aangedui, en voorsien verder verhelderende perspektiewe op 'n nuwe prakties-teologiese teorie. Empiriese navorsing aan die hand van 'n kwalitatiewe studie by die gesondheidsentrum van 'n voorstedelike motorvervaardigingaanleg, word in Hoofstuk 4 onderneem. In twee groeponderhoude met multi-veranderlikes per deelnemer (gelowige terminale MIV/VIGS Iyers en 'n kontrolegroep van mediese personeel/gesondheidwerkers), is vasgestel dat die MIV/VIGS Iyers versterkende geestelike krag van hul eskatologiese hoop vir die ewige lewe saam met God, ervaar. Pastorale behoeftes sluit gebed, vertroosting en koinonia/"fellowship" in. Hoofstuk 5 stel praktiese riglyne voor tot kerugmatiese -, liturgiese -, koinoniale -en diakoniale getuienis oor hoop. Versoening met God deur die "retrovitale" liefde/dade van Jesus Christus se dood as die spil-as wat radikaal-Skriftuurlike denke/lewe inisieer (in teenstelling met die "retrovirale" vermoë van die MI-virus waar die "kwaad" vermenigvuldig), word in die riglyne aangemoedig. Getuienis oor hoop aan ander is die "geskenk van die Lewe”. Die slotsom waartoe gekom word, is dat die gelowige terminale MIV/VIGS Iyer tot in die vierde fase van die siekte, oor haar/sy hoop kan getuig. Praktiese riglyne hiertoe moedig die gelowige met enige terminale siekte of in elk geval, aan om met 'n lewe van aanbidding oor hierdie hoop te getuig en s6 die lewende God te eer. / Chapter 1 emphasizes the central and perspicacious position of eschatological hope and witnessing thereof, in the lives of the believing terminal HIV/AIDS sufferers. An exegetical study of John 9:1-8, Luke 5:12-15 Job 1:6-22; 2:3-13, Genesis 2:16-17, Romans 5:2-5; 6:511; 8:18-25, 1 Peter 1 :3-9 and Matthew 28: 19-20 is conducted in Chapter 2. Illnesses (blindness, leprosy), suffering and pain (Job), death of mankind (Adam and Eve) and the retrovital death of Jesus Christ, hope and witnessing are researched and analysed. Comparisons with life today where HIV/AIDS is a stigmatised terminal illness, are weighed. Hope for eternal life in the full presence and reign of God Almighty, is based on the promises and overwhelming love of the living God. Witnessing of this vivacious and living hope is imperative to the disciples of Christ in Matthew 28: 19-20, and therefore to all believers until the advent of Christ. Chapter 3 establishes the contribution of meta theories of complementary and entwined sciences, such as health and medicine, communications and the positive psychology. The medical and social circumstances of the believing terminal HIV/AIDS sufferers revealed an extremely grave situation, which is manageable with inter alia positive "signature strengths". On a much higher plain, spiritual health and healing as the fruit of the Spirit, is of cardinal importance for eternal life. These theories only confirm the truths about the Great Healer as stated in Chapter 2 and provide enlightening perspectives for a new practical theological theory. Empirical research via a qualitative study at the health centre of an urban vehicle manufacturing plant, is conducted in Chapter 4. Two group interviews with multi-variables per participant (believing terminal HIV/AIDS sufferers and a control group of health workers), have established that the HIV/AIDS sufferers are spiritually enormously strengthened by their eschatological hope for eternal life with God, without this earthly suffering. Pastoral needs include prayer, comfort and koinonia/fellowship. Chapter 5 suggests practical guidelines in terms of witnessing hope by means of cherugmatical, liturgical, koinonial and diaconial communication. The image of the 'retrovital' Lord Jesus Christ as the pivotal change that paths the way to radical Biblical thinking/living (in comparison with the "retroviral" ability of the. HI-virus which multiplies the "evil"), is encouraged. The final conclusion is that a believing terminal HIV/AIDS sufferer is able to witness hope for eternal life until the fourth phase of the terminal illness. Practical guidelines hereto may encourage the believer of any terminal illness or in any case, to witness hope with a life of worship and thus honour the living God. / Thesis (M.A. (Practical Theology))--North-West University, Potchefstroom Campus, 2010.

Habilitation - Ludwig-Maximilians-Universität, München.