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The Global ETD Search service is a free service for researchers
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Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
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Showing 11 to 20 of 21 (0.107 seconds)Spelling suggestions: "subject:"areation -- biblical teaching."" "subject:"areation -- abiblical teaching.""
| 11 |
The ongoing coherence and otherness of God's works of creation, reconciliation, renewal and consummation of human beings and the cosmic universeHearn, Louisa Jacoba 30 November 2005 (has links)
In this dissertation we explore the concept that the works of God continue in a creative and coherent continuum from the portrayal in Genesis 1 to the description of their consummation in Revelation through the dynamic broad movement of the Kingdom of God that moved through Israel and the other nations of the world and through the churches and other institutions as well as in the Bible, in the experiences of humanity and in the vast non-human creation. Therefore creation, redemption, renewal and consummation are seen to be linked in a process which is not confined to the usual theological pointers of the Church and the Bible. Churches and the Bible are signs and instruments of the Kingdom of God amongst and in the many universes and not the only signs and instruments of the Kingdom of God in and amongst the many universes.
The importance of the coherence between each work of God, the otherness of each work and the ongoing character of God's works demonstrates itself in the impact of faith on human experience and on the very existence of human beings. The concept of developing a wholesome person with a fivesome awareness is developed, this being an awareness of a human beings creatureliness, an awareness of their sinful tendencies of doing damage to God, the self as being created by God and all other creatures of God, an awareness of the salvific and reconciliatory power of the cross and resurrection of Jesus Christ and an awareness of the renovating and renewal power of the Spirit of Pentecost which is carrying and guiding the process of the fivesome awareness in our minds, our experiences and our living into afterlife towards the consummation of all things in the new heaven and the new earth. The ongoing experience of anticipatory fragments and moments of meaning and significance breaking in from the future into our current life, bridges God's Kingdom works in the future through reflective understanding of faith experience with our everyday experience as human beings.
The basic point and the thrust of this dissertation is that of a `both...and' and not an `either...or' relationship between human beings and their experience of God as Creator, their own falling into sin, God as Reconciliator in Christ, God the Holy Spirit as the Renewer and Renovator of all things unto afterlife and the creation of the new heaven and the new earth - the whole ongoing process of God's works is attested in the Biblical texts and attested in the foursome and inclusive experiential awareness of God's works in our daily experience by the Holy Spirit. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)
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Die heilige gees en die ekologiese problematiekRaath, Steven 30 November 2002 (has links)
Systematic Theology / M. Th (Systematic Theology)
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The centrality of Jesus Christ in God's acts of creation, reconciliation, renewal and fulfilment : the views of John Calvin and Ellen G WhiteJones, Patrick Patrese 05 1900 (has links)
In John Calvin and Ellen G White’s sense making approaches God’s act of redemption and reconciliation in and through Jesus Christ takes the centre stage in the foursome of God’s acts expressed in the biblical historical timeline as creation, reconciliation in Jesus Christ, renewal through the Holy Spirit and fulfilment at the end of time. While the 16th century Calvin emphasised God’s acts of creation and reconciliation in Christ more than God’s acts of renewal and fulfilment, the 19th century White’s emphasis was more on God’s acts of reconciliation in Christ and fulfilment at the end of time than on creation and renewal through the Spirit. With all the differences in their sense making approaches their central perspectival focus in their writings, sayings and doings is the way God and humanity, heaven and earth are closely connected in a unity without being fused and mixed in Jesus Christ. Their central christological theme of ‘God staying God’ and ‘human staying human’ in an interactional substantialist sense in Christ designates the great alternative view that differs on the one hand, from the view of the trans-substantialist option in which the human being Christ Jesus is in a sacramental-sacred way transformed into ‘a divine human being’ –, and on the other hand, the view of the consubstantialist option in which the human being Jesus is permeated and diffused by his divinity, thereby becoming ‘the human God.’
Calvin and White in their reflection operating within the realm of divine historicity that is staying within the biblical historical timeline from Genesis to Revelation were viewed by many as not theologians in the real sense of the word. Calvin and may be to a greater extent White worked and contributed to the new and emerging field of Faith Studies in which a theologian or theorist of faith cannot reflect on God, human beings or the natural cosmic world in three separate avenues as was commonly the case with speculative and scholastic theologies in history. White’s Faith Studies contribution is in the global arena of theology where the omnipresent ‘–logies’ of mainline church theologies such as Christology, Ecclesiology, Pneumatology and Eschatology hold sway.
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| 14 |
Die Heilige Gees en die ekologiese problematiekRaath, Steven 11 1900 (has links)
Text in Afrikaans. / Summaries in English and Afrikaans / Die mensdom beleef 'n grootskaalse ekologiese krisis vanwee die mens se vermoe om die skepping totaal
te vernietig. Gevolglik is die ekologiese krisis ook 'n menslike krisis. Gesien vanuit 'n holistiese
oogpunt, kan die oorsaak van die krisis aan die deur gele word van die sogenaamde meganiese-wereldbeskouing.
Om dit te verander vra vir 'n radikale verandering in die evaluering van die Heilige Gees se
werkinge in die skepping en herskepping. Die skepping is die werk van die Drie-eenheid: God die Vader
skep deur die Seun in die krag van die Heilige Gees. Die gedagte van Geesverwaarlosing het aanleiding
gegee tot die WRK se tema in Canberra: "Kom Heilige Gees- Vernuwe die Ganse Skepping!"
Verandering en venuwing vind alleenlik plaas deur die Heilige Gees wat as agent optree in die proses
van herskepping. Deur die Heilige Gees is God immanent in die kosmos. Nie alleen die mens nie, maar
ook die res van die skepping word vernuwe en herskep. Dit is God se plan om Sy koningkryk tot die hele
kosmos uit te brei. Die mensdom, bekragtig deur die Heilige Gees, moet hul taak as bouers en
medewerkers tot opsigte van herskepping met erns opneem. Die doel van hierdie verhandeling is om die
allesomvattende rol en werkinge van die Heilige Gees in beide christene sowel as nie-christene, wat in die
krag van die Gees van God die skepping onderhou, te bepaal en te omskryf. / Mankind experiences an ecological crisis that is unprecedented because human beings now have it in their
power to destroy the creation. Therefore the ecological crisis is also an anthropological crisis. Seen from a
holistic perspective, this crisis, caused by the so-called mechanical worldview, calls for a radical change
in viewing the work of the Holy Spirit in creation and re-creation. Creation must be seen as a Trinitarian
process: the Father creates through the Son in the power of the Holy Spirit. It was the apparent absence of
the Holy Spirit in God's creation that led to the WCC theme at Canberra: "Come Holy Spirit, - Renew the
Whole Creation!"
This change and renewal is to be brought about by the Holy Spirit, who acts as the agent in creating a
"new creation". The Holy Spirit represents the personal presence of God in the cosmos, and not only recreates
God's people, but nature as well. The design of our world is to be God's kingdom. Humankind,
empowered by the Holy Spirit, must be builders and co-workers in a new creation. The purpose of this
dissertation is to discern the workings of the Spirit in those people, Christian and non-Christian, who
empowered by the Spirit, work to help sustain the creation. / Philosophy, Practical and Systematic Theology / M.Th.(Systematic Theology)
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| 15 |
Humans and ecosystems in the priestly creation account : an ecological reading of Genesis 1:1-2:4AKavusa, Kivatsi Jonathan 10 1900 (has links)
This study attempts to offer an ecological interpretation of Genesis 1: 1-2:4a in view of
the question as to what extent this passage bears footprints of anthropocentrism, on the
one hand, and/or ecological wisdom, on the other hand. Extant ecological readings of
this text tend to either recover its ecofriendliness, or they criticise the text on the basis
of its dominion and subdual language in Genesis 1:26-28 which seems to go against
the grain of ecological sensibilities.
In resonance with revisionist readings, this study shows that the only way to mollify
the dominion language of Genesis I :26-28 is to read this section as part of the whole
Priestly creation account. Elements of the exilic context and many literary features of
Genesis I: l-2:4a present humans as a member of a world of interdependences. Hence,
accusing Genesis I: l-2:4a of lying at the root of modern indifference towards nature,
is not the whole story. / Old Testament & Ancient Near Eastern Studies / M. A. (Biblical Studies)
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| 16 |
Die heilige gees en die ekologiese problematiekRaath, Steven 30 November 2002 (has links)
Systematic Theology / M. Th (Systematic Theology)
|
| 17 |
The centrality of Jesus Christ in God's acts of creation, reconciliation, renewal and fulfilment : the views of John Calvin and Ellen G WhiteJones, Patrick Patrese 05 1900 (has links)
In John Calvin and Ellen G White’s sense making approaches God’s act of redemption and reconciliation in and through Jesus Christ takes the centre stage in the foursome of God’s acts expressed in the biblical historical timeline as creation, reconciliation in Jesus Christ, renewal through the Holy Spirit and fulfilment at the end of time. While the 16th century Calvin emphasised God’s acts of creation and reconciliation in Christ more than God’s acts of renewal and fulfilment, the 19th century White’s emphasis was more on God’s acts of reconciliation in Christ and fulfilment at the end of time than on creation and renewal through the Spirit. With all the differences in their sense making approaches their central perspectival focus in their writings, sayings and doings is the way God and humanity, heaven and earth are closely connected in a unity without being fused and mixed in Jesus Christ. Their central christological theme of ‘God staying God’ and ‘human staying human’ in an interactional substantialist sense in Christ designates the great alternative view that differs on the one hand, from the view of the trans-substantialist option in which the human being Christ Jesus is in a sacramental-sacred way transformed into ‘a divine human being’ –, and on the other hand, the view of the consubstantialist option in which the human being Jesus is permeated and diffused by his divinity, thereby becoming ‘the human God.’
Calvin and White in their reflection operating within the realm of divine historicity that is staying within the biblical historical timeline from Genesis to Revelation were viewed by many as not theologians in the real sense of the word. Calvin and may be to a greater extent White worked and contributed to the new and emerging field of Faith Studies in which a theologian or theorist of faith cannot reflect on God, human beings or the natural cosmic world in three separate avenues as was commonly the case with speculative and scholastic theologies in history. White’s Faith Studies contribution is in the global arena of theology where the omnipresent ‘–logies’ of mainline church theologies such as Christology, Ecclesiology, Pneumatology and Eschatology hold sway.
|
| 18 |
Die Heilige Gees en die ekologiese problematiekRaath, Steven 11 1900 (has links)
Text in Afrikaans. / Summaries in English and Afrikaans / Die mensdom beleef 'n grootskaalse ekologiese krisis vanwee die mens se vermoe om die skepping totaal
te vernietig. Gevolglik is die ekologiese krisis ook 'n menslike krisis. Gesien vanuit 'n holistiese
oogpunt, kan die oorsaak van die krisis aan die deur gele word van die sogenaamde meganiese-wereldbeskouing.
Om dit te verander vra vir 'n radikale verandering in die evaluering van die Heilige Gees se
werkinge in die skepping en herskepping. Die skepping is die werk van die Drie-eenheid: God die Vader
skep deur die Seun in die krag van die Heilige Gees. Die gedagte van Geesverwaarlosing het aanleiding
gegee tot die WRK se tema in Canberra: "Kom Heilige Gees- Vernuwe die Ganse Skepping!"
Verandering en venuwing vind alleenlik plaas deur die Heilige Gees wat as agent optree in die proses
van herskepping. Deur die Heilige Gees is God immanent in die kosmos. Nie alleen die mens nie, maar
ook die res van die skepping word vernuwe en herskep. Dit is God se plan om Sy koningkryk tot die hele
kosmos uit te brei. Die mensdom, bekragtig deur die Heilige Gees, moet hul taak as bouers en
medewerkers tot opsigte van herskepping met erns opneem. Die doel van hierdie verhandeling is om die
allesomvattende rol en werkinge van die Heilige Gees in beide christene sowel as nie-christene, wat in die
krag van die Gees van God die skepping onderhou, te bepaal en te omskryf. / Mankind experiences an ecological crisis that is unprecedented because human beings now have it in their
power to destroy the creation. Therefore the ecological crisis is also an anthropological crisis. Seen from a
holistic perspective, this crisis, caused by the so-called mechanical worldview, calls for a radical change
in viewing the work of the Holy Spirit in creation and re-creation. Creation must be seen as a Trinitarian
process: the Father creates through the Son in the power of the Holy Spirit. It was the apparent absence of
the Holy Spirit in God's creation that led to the WCC theme at Canberra: "Come Holy Spirit, - Renew the
Whole Creation!"
This change and renewal is to be brought about by the Holy Spirit, who acts as the agent in creating a
"new creation". The Holy Spirit represents the personal presence of God in the cosmos, and not only recreates
God's people, but nature as well. The design of our world is to be God's kingdom. Humankind,
empowered by the Holy Spirit, must be builders and co-workers in a new creation. The purpose of this
dissertation is to discern the workings of the Spirit in those people, Christian and non-Christian, who
empowered by the Spirit, work to help sustain the creation. / Philosophy, Practical and Systematic Theology / M.Th.(Systematic Theology)
|
| 19 |
Humans and ecosystems in the priestly creation account : an ecological reading of Genesis 1:1-2:4AKavusa, Kivatsi Jonathan 10 1900 (has links)
This study attempts to offer an ecological interpretation of Genesis 1: 1-2:4a in view of
the question as to what extent this passage bears footprints of anthropocentrism, on the
one hand, and/or ecological wisdom, on the other hand. Extant ecological readings of
this text tend to either recover its ecofriendliness, or they criticise the text on the basis
of its dominion and subdual language in Genesis 1:26-28 which seems to go against
the grain of ecological sensibilities.
In resonance with revisionist readings, this study shows that the only way to mollify
the dominion language of Genesis I :26-28 is to read this section as part of the whole
Priestly creation account. Elements of the exilic context and many literary features of
Genesis I: l-2:4a present humans as a member of a world of interdependences. Hence,
accusing Genesis I: l-2:4a of lying at the root of modern indifference towards nature,
is not the whole story. / Biblical and Ancient Studies / M. A. (Biblical Studies)
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| 20 |
Bedeutung und hermeneutischen Implikationen der Verweise auf die Schöpfungsordnung und den Fall Evas in 1. Timotheus 2 / The meaning and hermeneutical implications of the references to the order of creation and the fall of Eve in 1 Timothy 2Haslebacher, Christian 02 1900 (has links)
German text / Nach grundsätzlichen Überlegungen zur Allgemeingültigkeit, Kultur- und Zeitbezo-genheit neutestamentlicher Aussagen untersucht die vorliegende Studie das Lehrver-bot der Frauen im gesamtbiblischen Kontext. Dadurch resultiert 1. Timotheus 2:12-14 als Schlüsseltext in der Frage, ob Frauen für den leitenden und lehrenden Dienst in der Gemeinde zugelassen sind. Hinweise für das richtige Verständnis von 1. Ti-motheus 2:12-14 sind Vergleiche mit anderen paulinischen Verweisen auf erzählte Ereignisse des Alten Testaments und ihre Funktion im jeweiligen Diskurs, die Wir-kungsgeschichte der Schöpfungsreihenfolge und von Evas Fall im Frühjudentum sowie die Funktion dieser Verweise in der Argumentation im 1. Timotheusbrief. Ab-schliessend wird 1. Timotheus 2:12-14 im Bezug auf den unmittelbaren Kontext un-tersucht. Die vorliegende Arbeit schließt, dass 1. Timotheus 2:12-14 trotz der Ver-weise auf die Schöpfungsreihenfolge und den Fall Evas nicht als allgemeingültig zu verstehen ist. / After general reflections on universal validity, and on the cultural and temporal set-ting of New Testament propositions, this study examines the prohibition on women teaching in Christian congregations in the context of the whole Biblical canon. From this perspective, 1 Timothy 2:12-14 offers a key role for the validity of women as leaders and teachers. Clues towards a correct understanding of 1 Timothy 2:12-14 are to be found in comparisons with references to Old Testament events and their par-ticular function in Pauline discourse, in reception of the order of creation and fall of Eve in early Judaism, and in the function of these references in the argument of 1 Timothy. Finally, 1 Timothy 2:12-14 is examined in view of its immediate context. The thesis concludes that, despite its reference to the order of creation and the fall of Eve, 1 Timothy 2:12-14 should not be understood as an absolute prohibition. / New Testament / M. Th. (New Testament)
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