<p>This thesis examines the nature and theological function of God’s revelation of knowledge in five texts discovered at Qumran: <em>Instruction</em>, the <em>Treatise on the Two Spirits</em>, the <em>Hodayot</em>, the <em>Songs of the Sabbath Sacrifice</em>, and the <em>Songs of the Sage</em>. Chapter 1 is a historical survey of the different ways scholars have understood and classified God’s revelation of knowledge in the Scrolls. Scholars have often interpreted these texts in isolation from one another, and they have disagreed about whether the concept of divine revelation expressed in them is derived from the sapiential, prophetic, or apocalyptic traditions. I propose that all five of these texts should be interpreted together and that they all drew upon a single distinct revelatory tradition.</p> <p>In chapters 2–6, I examine each of the texts mentioned above by asking three questions: What did God reveal? How did he reveal it? What is the theological function of God’s revelation? In asking the last question, I am particularly interested in the role that God’s revelation of knowledge plays in the anthropological and soteriological worldview of the authors. Over the course of chapters 2–6, I argue that all five of these texts represent essentially the same revelatory tradition. In this tradition, God has revealed the mysteries of his cosmic design and the statutes of his covenant with creation to certain righteous people. God’s act of revelation takes place either through a visionary experience or an indwelling spirit that imparts knowledge. This knowledge of God’s cosmic design has the power to rectify the corrupt human condition which, in turn, allows those who have knowledge to enter into paradise where they can commune with the angels. Through God’s revelation of knowledge, the righteous can obtain the glorious state that Adam once possessed in the Garden of Eden.</p> <p>In chapter 7, I conclude the thesis by summarizing the principle features of the revelatory tradition contained in these five texts. I argue that this tradition did not flow directly from any of the standard tradition streams of which scholars typically speak (sapiential, prophetic, or apocalyptic), although, it does contain elements from all of these. Instead, these texts utilize a revelatory tradition that originated from within the Jerusalem temple establishment. This temple tradition equated the inner sanctuary of the temple with the Garden of Eden and the high priest with Adam. Within the holy of holies one could access God’s throne and receive the knowledge of his cosmic design. This tradition was eventually brought out of the temple and into religious communities which came to see themselves as the true paradisiacal temple. These communities believed that God continued to reveal his cosmic design in and through them allowing the community members to become like Adam and join together with the angels in communal worship of God.</p> / Doctor of Philosophy (PhD)

Angelology emerged under the domination of Jewish groups. Reconstructing a brief history for Jewish groups of the Second Temple Period is necessary to ascertain which Jewish group may be aligned with the angelology of 1 Enoch. Moreover, angelology developed within this natural historical context. An exploration of the tradition of angelology includes angelic origins, their functions in the Hebrew Bible and the Septuagint, possible mythical associations, and speculation about why angels surfaced within Israelite religion. Examining the background, structure, and contents of 1 Enoch will ensconce the Enochic writings, within the Second Temple Period. Various theories exist concerning the origins, genre, and characteristics of the apocalyptic. Although there is no agreement about these issues, I propose that 1 Enoch exhibits an apocalyptic perspective. While the notion of angels possibly appeared early in Semitic literature, a proliferation of angelology developed by the time of the writing of the books of I Enoch. It is judicious to examine which group possibly produced the Enochic corpus and pos&1"ble reasons for an increase in angelic speculation within these writings. It is my conviction that 1Enoch6 was dependent upon Genesis 6:1-4, which seived as a midrash of this earlier mythical tradition. I aspire to validate that both Genesis 6: 1-4 and the Book ofW atchers exhibits priestly concerns that are in sync with the Pentateuch. Priestly interests evident in the Enochic tradition may suggest the writer was a priest, who sought to address contentious issues involving the Jerusalem priesthood of his time. I believe this research is necessary to establish that Enoch's angelology influenced late Second Temple Jewish society. This is evidenced within subsequent Jewish literatures, which display Enochic angelic concepts, and reflects the belief system of a segment of Jewish society during that time. I am appreciative of the University of South Africa, the examining committee, and professor Spangenberg for their guidance. / Biblical and Ancient Studies / D.Litt. et Phil. (Biblical Studies)

Angelology emerged under the domination of Jewish groups. Reconstructing a brief history for Jewish groups of the Second Temple Period is necessary to ascertain which Jewish group may be aligned with the angelology of 1 Enoch. Moreover, angelology developed within this natural historical context. An exploration of the tradition of angelology includes angelic origins, their functions in the Hebrew Bible and the Septuagint, possible mythical associations, and speculation about why angels surfaced within Israelite religion. Examining the background, structure, and contents of 1 Enoch will ensconce the Enochic writings, within the Second Temple Period. Various theories exist concerning the origins, genre, and characteristics of the apocalyptic. Although there is no agreement about these issues, I propose that 1 Enoch exhibits an apocalyptic perspective. While the notion of angels possibly appeared early in Semitic literature, a proliferation of angelology developed by the time of the writing of the books of I Enoch. It is judicious to examine which group possibly produced the Enochic corpus and pos&1"ble reasons for an increase in angelic speculation within these writings. It is my conviction that 1Enoch6 was dependent upon Genesis 6:1-4, which seived as a midrash of this earlier mythical tradition. I aspire to validate that both Genesis 6: 1-4 and the Book ofW atchers exhibits priestly concerns that are in sync with the Pentateuch. Priestly interests evident in the Enochic tradition may suggest the writer was a priest, who sought to address contentious issues involving the Jerusalem priesthood of his time. I believe this research is necessary to establish that Enoch's angelology influenced late Second Temple Jewish society. This is evidenced within subsequent Jewish literatures, which display Enochic angelic concepts, and reflects the belief system of a segment of Jewish society during that time. I am appreciative of the University of South Africa, the examining committee, and professor Spangenberg for their guidance. / Biblical and Ancient Studies / D.Litt. et Phil. (Biblical Studies)

This thesis seeks to understand the changing place of angels in the religious culture of Anglo-Saxon England between AD 700 and 1000. From images carved in stone to reports of prophetic apparitions, angels are a remarkably ubiquitous presence in the art, literature and theology of early medieval England. That very ubiquity has, however, meant that their significance in Anglo-Saxon thought has largely been overlooked, dismissed as a commonplace of fanciful monkish imaginations. But angels were always bound up with constantly evolving ideas about human nature, devotional practice and the workings of the world. By examining the changing ways that Anglo-Saxon Christians thought about the unseen beings which shared their world, it is possible to detect broader changes in religious thought and expression in one part of the early medieval West. The six chapters of this thesis each investigate a different strand from this complex of ideas. Chapters One and Two begin with Anglo-Saxon beliefs at their most theological and speculative, exploring ideas about the early history of the angels and the nature of their society – ideas which were used to express and promote changing ideals about religious practice in early England. Chapters Three and Four turn to the ways that angels were believed to interact more directly in earthly affairs, as guardians of the living and escorts of the dead, showing how even apparently traditional beliefs reveal changing ideas about intercession, moral achievement and the supernatural. Lastly, Chapters Five and Six investigate the complicated ways that these ideas informed two central aspects of Anglo-Saxon religion: the cult of saints, and devotional prayer. A final Conclusion considers the cumulative trajectory of these otherwise distinct aspects of Anglo-Saxon thought, and asks how we might best explain the changing importance of angels in early medieval England.

This essay investigates the characteristics of Robert Langdon and his female helpers in Dan Brown’s novels Angels and Demons, The Da Vinci Code, The Lost symbol and Inferno.  In each of these novels, the quests are always solved by a male-female team. This essay is therefore going to focus on the character of Robert Langdon and his female helpers with the perspective of the Monomyth by Joseph Campbell. The protagonist Robert Langdon is a Harvard University professor specialised in religious iconology and symbology, but in these four novels he is thrown into breath-taking adventures with dangerous situations, however, with the help of several females he always manages to survive. The aim of this essay is to show how Langdon and his female helpers have the characteristics of a contemporary hero and helper, with the perspective of Campbell’s the Monomyth. Keywords: Character Analysis, Robert Langdon, Hero, Female Helper, the Monomyth, Angels and Demons, The Da Vinci Code, The Lost Symbol, Inferno.

Crowdfunding as it looks today has had rapid growth in popularity as a financing alternative for start-ups. By seeking capital from a large number of private investors who will invest a smaller amount of money, the financing market has changed and access to capital has increased. This study has made a comparison between the different funding options. The aim of this study is to compare the development of companies financed by crowdfunding against companies traditionally financed to evaluate which approach is the strongest. Furthermore, the authors intend to identify risks with crowdfunding and to observe trends. The study has been conducted through a quantitative method with a deductive approach where the data is collected mostly from the companies annual reports. The result of the study shows that the companies that are traditionally financed have a higher level of sales and sales growth. One trend that the study has shown is that after the company's first two years, sales, sales growth and operating profit from companies financed through crowdfunding begin to decline.

Made available in DSpace on 2016-07-27T13:47:58Z (GMT). No. of bitstreams: 1 Jeane das Gracas Araujo Silva.pdf: 477587 bytes, checksum: ee963c11caef33cce919d924fa94ad8f (MD5) Previous issue date: 2005-08-31 / This dissertation has as object the studying of Saint Dica`s case, occurred in Lagoa Village, nowadays Lagolândia, district of Pirenópolis, in Goiás State, in the second decade of 20th century. Analyzed by others researchers was interpreted as being a social movement of messianic kind, common, at the beginning of the Republic, as Muckers, Canudos, Contestado, Juazeiro had happened. The main objective of the refered work is try to explain this kind of movement as being created by archetype of Terra Sem Mal, present in the Brazilian imaginary, that showed up in political, economic social crises situations. The principal hypothesis was settled with: if it is possible to understand profoundly these social movements named milenaristas, as being myths that belong to the humanity imaginary. The studies of Jung are usuful as basis to the discussion about archetypes, the ones of Sergio Buarque de Holanda are based in the vision of the paradise of colonizing that stood in the imaginary of the Brazilian people. The sense of this utopia of paradise was interpreted by the symbolic study of Eliade and complemented with the Eternal Return of the same phenomenologist. To the history part of the chosen subject the author exploited the dissertation of professor Lauro Vasconcelos, the first academic informative about Saint Dica and also with the dissertation of professor Eleonora Zicari. Newspapers, magazines, movie documentaries and field researches, complemented the data collectio Hermeneuticas being the search of sense of the social actor behavior served to reveal Saint Dica movement. The most important conclusion of this dissertation is that, albeit the political, economic and social crises, and even the ones psychologics may contribute to the rising of these movements, however, there is, independent of these external conditions, in the human imaginary, an appeal to the Paradise. In the imaginary of the Brazilian people this archetype has a cultural historical support, since the arrival of the Portuguese going through the republic messianic movement, and this appeal, as Eliade says, acts in a circular way, that is, goes and comes back, it is a Myth that always returns, specially in Saint Dica case, still present, in Lagolândia, in spite of her leader had died in 1970, thirty years ago. / Esta dissertação tem como objeto de estudo o caso de Santa Dica, acontecido no povoado de Lagoa, hoje Lagolândia, distrito de Pirenópolis, no Estado de Goiás, na década de 1920. Analisado por outros estudiosos foi interpretado como sendo um movimento social de tipo messiânico, comum, no início da república, pois os Mucker, Canudos, Contestado, Juazeiro tinham acontecido. O objetivo principal do trabalho é tentar explicar este tipo de movimento como sendo gerado pelos arquétipos da Terra sem Mal, presentes no imaginário brasileiro, que em situações de crise, tanto política, quanto econômica e social se manifestam. A hipótese principal ficou sendo: se é possível compreender de modo mais profundo estes movimentos sociais ditos milenaristas, como sendo mitos que pertencem ao imaginário da humanidade. Os estudos de Jung servem para fundamentar a reflexão sobre arquétipos, os de Sérgio Buarque de Holanda fundamentam a visão de paraíso dos colonizadores que ficou implantada no imaginário brasileiro. O sentido desta utopia do paraíso foi interpretado com o estudo simbólico de Eliade e completado pela teoria do Eterno Retorno do mesmo fenomenólogo romeno. Para a parte histórica do tema escolhido a autora trabalhou com a dissertação do professor Lauro de Vasconcelos, o primeiro informe acadêmico sobre Santa Dica, e com a dissertação da professora Eleonora Zicari. Jornais, revistas, documentários de cinema e observação de campo, complementaram a coleta de dados. A hermenêutica, como sendo a busca de sentido do comportamento do ator social serviu para desvelar o movimento de Santa Dica. Ficou como conclusão mais importante da dissertação é que muito embora, as crises sociais, econômicas, políticas e até mesmo, crises psicológicas possam contribuir com o nascimento destes movimentos, contudo existe, independente destas condições externas, no imaginário do homem um apelo para o Paraíso, no imaginário do brasileiro este arquétipo tem suporte histórico cultural, desde a chegada dos portugueses passando pelos movimentos messiânicos da república, e este apelo, como diz Eliade, age de forma circular, isto é, vai e vem, é um Mito que sempre retorna, e no caso de Santa Dica, ainda presente, em Lagolândia, apesar da líder ter morrido em 1970, há 35 anos atrás.

Some Turkish Jewish women have been serving the elderly staying in the geriatric unit of the Jewish Or-Ahayim Hospital in Istanbul. Their group is recognized as &lsquo / the Pink Angels.&rsquo / The volunteer women at the Jewish hospital founded a group in 1974, and Nuket Antebi named this group &lsquo / the Pink Angels.&rsquo / Today this group of women is divided into three subgroups: (1) those who offer chat and art therapies, after having been trained, (2) those who distribute foods and beverages, deal with donations, are involved in the preparation process of jam jars, and offer memorial services, and (3) those who assume both duties. The Pink Angels who serve as therapists contribute to the attainment of world peace locally in Istanbul by chatting and reading various texts belonging to various world cultures in the chat therapies and making the patients create works of art and sing songs related to different cultural occasions in the art therapies by promoting global moral values. Sometimes they promote the moral values of other religious and cultural groups by celebrating different feasts and narrating stories belonging to these diverse groups by underscoring the concept unity in diversity and imposing upon the patients that they constitute a family in the hospital. Moreover, not only the foods and beverages the Pink Angels distribute, but also the jam jars and gift baskets they prepare carry Turkish Jewish symbols. This thesis based on fieldwork tests the hypotheses that the Pink Angels employ positive symbols in the therapies and activities they conduct, avoid talking about negative issues, such as sadness and death, not only the therapies, but also all the other activities that the Pink Angels conduct evoke happiness and joy in the patients as long as the Turkish Jewish culture is reproduced, since the patients feel as if they were at home, and several intercultural peace building techniques are employed in the therapies together with symbols and metaphorical imagery emphasizing the importance of peace between different religious and ethnic groups by mentioning the commonalities between them, and the rules obeyed by the Pink Angels provide the patients with comfort, since they conceive that they are in a serious and secure place. Furthermore, the foods cooked everyday in the hospital and the music the patients listen to during the therapies reflect the transcultural identities of the Turkish Jews whose ancestors had lived in different countries and interacted with various cultural groups. Symbolic interactionism is employed in analyzing all of these.

Sankt Gallen, University, Fiss., 2006.

Zugl.: München, Univ., Diss., 2009