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1	Divine providence as risk-taking Sanders, John Ernest 06 1900 (has links) This study seeks to examine the precise way it may be said that God takes risks in creating and governing this world. In order to articulate this model of providence various texts of scripture are studied which have either been overlooked or interpreted differently in discussions of divine providence. These texts reveal a deity who enters into genuine give-and-take relations with creatures, a God who is genuinely responsive and who may be said to take risks in that God does not get everything he desires in these relationships. Furthermore, the traditional texts used to defend the no-risk view of providence are examined and shown that they do not, in fact, teach the idea that God is the cause of everything which happens in the world such that the divine will is never thwarted in the leas detail. The biblical teaching of God in reciprocal relations with his creatures is then discussed in theological and philosophical terms. The nature of God is here understood as loving, wise, faithful yet free, almighty, competent and resourceful. These ideas are explicated in light of the more traditional theological/philosophical understanding of God. Finally, some of the implications of this relational model of God are examined to see the ways in which it may be said that God takes risks and whose will may be thwarted. The crucial watershed in this regard is whether or not there is any conditionality in the godhead. The no-risk view denies, while the risk model affirms, that some aspects of God's will, knowledge, and actions are contingent. In order to grasp the differences between the two models the doctrines and practices involved in salvation, the problem of evil, prayer and guidance are examined to see what each model says about them. It is claimed that· .the relational or risk model is superior to the no-risk model both in terms of theoretical coherence and the practice of the Christian life. / Philosophy, Practical & Systematic Theology / Th. D. (Sytematic Theology) Divine providence Divine sovereinty Evil Human freedom Omniscience Love Omnipotence Foreknowledge Risk Prayer Contingency Divine will Divine plan Divine-human relationship 231.5 Good and evil. God -- Omniscience Divine man (Christology) Contingency (Philosophy) Prayer
2	Divine providence as risk-taking Sanders, John Ernest 06 1900 (has links) This study seeks to examine the precise way it may be said that God takes risks in creating and governing this world. In order to articulate this model of providence various texts of scripture are studied which have either been overlooked or interpreted differently in discussions of divine providence. These texts reveal a deity who enters into genuine give-and-take relations with creatures, a God who is genuinely responsive and who may be said to take risks in that God does not get everything he desires in these relationships. Furthermore, the traditional texts used to defend the no-risk view of providence are examined and shown that they do not, in fact, teach the idea that God is the cause of everything which happens in the world such that the divine will is never thwarted in the leas detail. The biblical teaching of God in reciprocal relations with his creatures is then discussed in theological and philosophical terms. The nature of God is here understood as loving, wise, faithful yet free, almighty, competent and resourceful. These ideas are explicated in light of the more traditional theological/philosophical understanding of God. Finally, some of the implications of this relational model of God are examined to see the ways in which it may be said that God takes risks and whose will may be thwarted. The crucial watershed in this regard is whether or not there is any conditionality in the godhead. The no-risk view denies, while the risk model affirms, that some aspects of God's will, knowledge, and actions are contingent. In order to grasp the differences between the two models the doctrines and practices involved in salvation, the problem of evil, prayer and guidance are examined to see what each model says about them. It is claimed that· .the relational or risk model is superior to the no-risk model both in terms of theoretical coherence and the practice of the Christian life. / Philosophy, Practical and Systematic Theology / Th. D. (Sytematic Theology) Divine providence Divine sovereinty Evil Human freedom Omniscience Love Omnipotence Foreknowledge Risk Prayer Contingency Divine will Divine plan Divine-human relationship 231.5 Good and evil. God -- Omniscience Divine man (Christology) Contingency (Philosophy) Prayer
3	Barriers to compliance to exclusive breastfeeding and timely introduction of complementary feeding practices in Ethiopia Mesfin Tesfay Tekle 11 1900 (has links) Text in English / This study aimed at exploring Barriers to compliance with exclusive breastfeeding and timely introduction of complementary feeding practices in Ofla District, Tigray Region in Ethiopia. A quantitative exploratory descriptive study was conducted to explore and describe the barriers that restrict mothers /caregivers to comply with exclusive breast feeding practice until six months and with introduction of solid, semi-solid and soft foods at six months in Ofla District. Data were collected using structured questionnaire, from a total of 112 samples of which 75 mothers and care givers with children aged 0-5 months and 38 children aged 6-8 months participated. The data were entered into a computer and analysed though the Statistical Package for Social Sciences (SPSS) software. The findings revealed that there are barriers related Doer mothers and Non-Doer mothers perceived susceptibility, perceived severity, perceived benefits, perceived barriers, perceived self-efficacy, cues for actions, perceived social acceptability and positive and negative attitudes towards exclusive breastfeeding and initiation of complementary feeding. On the other hand, the participant’s perception of both groups with regard to perception of Divine (God’s) Will on two child feeding practices was insignificantly the same. Both groups perceived that children could get sometimes malnourished because of spiritual or supernatural causes. / Health Studies / M.A. (Public Health) Exclusive breastfeeding Initiation of complementary feeding Perceived susceptibility Perceived severity Perceived action efficacy Perceived social acceptability Perceived self-efficacy Cues for action Perception of Divine Will Positive attributes 613.26909634
4	A great king above all gods : dominion and divine government in the theology of John Owen Baylor, Timothy Robert January 2016 (has links) Scholarship has tended to depict John Owen as a “Reformed catholic” attempting a synthesis of Reformed principles with a largely Thomist doctrine of God. In this thesis, I argue that this depiction risks losing sight of those aspects of Owen's doctrine of God that are intended to support a distinctly Protestant account of the economy of grace. By an examination of the principles of divine government, I argue that Owen employs the theme of God's “dominion” in order to establish the freedom and gratuity of God's grace, and to resist theologies that might otherwise use the doctrine of creation to structure and norm God's government of creatures. In chapter one, I argue against prevailing readings of Owen's thought that his theology of the divine will is, in fact, “voluntarist” in nature, prioritizing God's will over his intellect in the determination of the divine decree. I show that Owen regards God's absolute dominion as an entailment of his ontological priority over creatures. Chapters two and three examine the character of God's dominion over creatures in virtue of their “two-fold dependence” upon him as both Creator and Lawgiver. Chapter four takes up Owen's theology of God's remunerative justice in the context of his covenant theology. I show here that his doctrine of divine dominion underwrites his critique of merit-theology and attempts to establish the gratuity of that supernatural end to which humans are destined. Finally, in chapter five, I examine the principles of God's mercy, expressed in the work of redemption, where I demonstrate how Owen's conception of divine dominion underwrites the freedom of God in election and his account of particular redemption. 231
5	Barriers to compliance to exclusive breastfeeding and timely introduction of complementary feeding practices in Ethiopia Mesfin Tesfay Tekle 11 1900 (has links) Text in English / This study aimed at exploring Barriers to compliance with exclusive breastfeeding and timely introduction of complementary feeding practices in Ofla District, Tigray Region in Ethiopia. A quantitative exploratory descriptive study was conducted to explore and describe the barriers that restrict mothers /caregivers to comply with exclusive breast feeding practice until six months and with introduction of solid, semi-solid and soft foods at six months in Ofla District. Data were collected using structured questionnaire, from a total of 112 samples of which 75 mothers and care givers with children aged 0-5 months and 38 children aged 6-8 months participated. The data were entered into a computer and analysed though the Statistical Package for Social Sciences (SPSS) software. The findings revealed that there are barriers related Doer mothers and Non-Doer mothers perceived susceptibility, perceived severity, perceived benefits, perceived barriers, perceived self-efficacy, cues for actions, perceived social acceptability and positive and negative attitudes towards exclusive breastfeeding and initiation of complementary feeding. On the other hand, the participant’s perception of both groups with regard to perception of Divine (God’s) Will on two child feeding practices was insignificantly the same. Both groups perceived that children could get sometimes malnourished because of spiritual or supernatural causes. / Health Studies / M.A. (Public Health) Exclusive breastfeeding Initiation of complementary feeding Perceived susceptibility Perceived severity Perceived action efficacy Perceived social acceptability Perceived self-efficacy Cues for action Perception of Divine Will Positive attributes 613.26909634
6	A promise kept: the mystical reach through loss Collins, Jody 04 October 2019 (has links) The meaning of loss is love. I know this through attention to experience. Whether loss or love is experienced in abundance or in absence, the meaning is mystical with an opening of body, mind, heart and soul to spirit. And so, in the style of a memoir, in the way of contemplative prayer, I contemplate and share my soul as a promise kept in the mystical reach through loss. With the first, initiating loss, the loss of my nine-year-old nephew, Caleb, I experience an epiphany that gives me spiritual instructions that will not be ignored. I experience loss as an abundance of meaning that comes to me as gnosis, as “knowledge of the heart” according to Elaine Pagels or divine revelation in what Evelyn Underhill calls mystical illumination in the experience of “losing-to-find” in union with the divine. Then, with gnostic import, in leaving the ordinary for the extraordinary, I enter the empty room in the painful yet liberating experience of the loss of my self. In the embrace of emptiness, I proceed to the first wall, the second wall, the third wall, the dark corner of denial, the return to centre, and, finally, to breaking the fourth wall in the empty room so as to keep my promise to you. Who are “you”? You are God. You are Caleb. You are spirit. You are my higher soul or self. And, you are the reader. You are my dear companion in silence. And then, through a series of broken promises and more loss, within what John of the Cross calls, “the dark night of the soul,” I am stopped by the ineffability of the dark corner of denial, the horror of separation and the absence of meaning, which is depicted as the grueling gap between the spiritual abyss and the breakthrough. What does it mean to keep going through a solemn succession of losses? I don’t know. In going into the empty room, I simply put pain to work in order to reach you. Through loss, though there are infinite manifestations, there is only one way: keep going. And so, in a triumph of the spirit, I keep going so as to be: a promise kept in the mystical reach through loss. As for you, through my illumined and dark experiences of loss, what is my promise to you? I keep going to reach the unreachable you. In the loss of self, with embodied emptiness, in going into the dark corner of denial, with a return to the divine centre of my emptied self, in an invitation to you, I give my soul to you in union with you. / Graduate / 2020-06-25 mystic mysticism apophatic cataphatic mystical mystical reach a promise kept empty promise broken promise reverence epiphany losing-to-find gnosis loss union divine will parsing perfection Caleb Lanz put pain to work wholehearted emptiness the empty room first wall second wall third wall dark corner of denial stonewall breaking the forth wall return to centre Promised Land abyss gap standing in the gap void memoir contemplative prayer contemplation everywhere and nowhere revelation illumination ineffable ineffability metaphor higher self self-giving self-emptying embodied emptiness higher soul spirit the dark night of the soul mystical union God breakthrough infinity infinite dynamism spiritual instruction invitation to spirit paradox symbol eulogy spiritual eyes spiritual heart looking into the slow reveal remaining sudden I am everywhere and nowhere what is what ought to be what can be what will be what is as it already is on earth as it is in heaven no-self unknown spirituality

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