A. Purpose.To present a study of the various meanings of the words revelation and inspiration that have been used in the Church of Jesus Christ of Latter-day Saints.B. Significance.This thesis points out the difficulties involved in the understanding of the theology of The Church of Jesus Christ of Latter-day Saints when the two words are used without discretion. The thesis elucidates the various meanings of the words and presents the doctrine arising from their meaning that has been generally understood and confirmed by the leaders of the Church.C. Method of Study and Presenting Material.Three references were considered as the source material for this thesis: The Doctrine and Covenants, The Book of Mormon, and The Journal of Discourses. Every instance of the occurrence of the two words revelation and inspiration was considered. The various meanings and ways the words were used were classified, and these classifications have been discussed separately. Each group classification comprises the subject matter of a section.The two words revelation and inspiration have been used in such a way that they can have more than one meaning. Sometimes they appear to be used synonymously. But in the majority of the cases they have a difference of meaning that is significant to the Latter-day Saints.The difference between revelation (the knowledge given to the Saints as associated with the gospel and the Church) and inspiration (or knowledge received by the world at large) is primarily in the differences of assignment, office, and power of the Holy Ghost and Jesus Christ, from God the Father. The Holy Ghost is the source of revelation as is given in relation to the Church and kingdom of God when the recipients obey the principles of the gospel of Jesus Christ. The light and gift of Christ which is given to every man that is born into the world is the source of the good and of the knowledge that comes by inspiration.

Within the last few decades, public opinion has greatly shaped the justice system to prevent "slippery slopes". This is most evident in the common law doctrine that restricts an alleged victim for recovering damages of emotional distress without notable physical manifestation in the eyes of a layperson—The Impact Doctrine. However, emotional distress is manifested in many psychological illnesses that do not require physical injury that are recognized as legitimate in psychology. This research explores the history of the rule and how it is inconsistent with not only areas of science; but also, other areas of the law. The purpose of this thesis is to explore alternatives to The Impact Doctrine. Through analysis of American common law, Florida common law, and British common law, it can be concluded that the British have found the best alternative to the rule that helps prevent "slippery slopes", while also bridging the gap between science and the law. By analyzing the LGBT (Lesbian, Gay, Bisexual, and Transgender) community and Civil Rights Actions, the LGBT community may bring a suit for emotional distress based upon a Civil Rights action.

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Les rapports entre puissance publique et édifices du culte – et notamment la multiplicité d’usages de ces derniers – se comprennent par l’étude de la réception des normes canoniques relatives aux églises et par la transformation de leur sens en droit séculier.Selon l’enseignement du droit canonique, l’édifice cultuel est un lieu liturgiquement consacré au culte, revêtant dès lors une nature théologico-juridique spécifique.Empruntant au langage du droit romain antique, la doctrine canonique le qualifie de ressacræ.Au XVIe siècle, l’apparition des cultes issus de la réforme protestante etl’interprétation moderne des textes du Corpus iuris civilis conduisent la doctrine séculière etla puissance publique à repenser juridiquement le statut canonique des sanctuaires. D’unlieu sacré, l’édifice religieux devient progressivement à un lieu destiné au culte pour n’êtreplus qu’un édifice juridiquement affecté au culte.Au-delà du simple glissement lexical, on assiste, depuis l’ancien droit jusqu’à laséparation des Églises et de l’État, à un changement d’appréhension juridique de l’édificedu culte. Le lieu de culte confié à la protection de la puissance publique est finalement misà la disposition du culte par celle-ci. / The relations between public power and places of worship – and notably themultiplicity of their using – can be understood by the study of canonical norms reception’sand the transformation of their meaning in secular law.According to the teaching of the canon law, the place of worship is a place liturgicallydedicated to worship, holder of a particular theological and juridical nature. Borrowingfrom the antic roman law language, the canonical doctrine call him res sacræ.In the 16th. century, the apparition of worship issued of the protestant reform and themodern interpretation of texts from the Corpus iuris civilis lead the secular doctrine and thepublic power to rethink legally the canonical status of the sanctuaries. From a sacred place,the place of worship become progressively a place assigned to the worship and finally just abuilding legally affected to the worship.Beyond the simple lexical sliding, we are present, from the french ancient law until theseparation of Churches and State, at a juridical grasp’s change of the place of worship.This place, entrusted to the public power’s care, is at last putted at the worship disposal bypower.

Le but de cette thèse est d’analyser l’emploi des blindés dans globalité et jusqu’aux plus petits échelons (pelotons, équipages) c’est-à-dire à hauteur d’hommes (slogan devenu à la mode depuis). En effet beaucoup d’écrits et d’études précédents restent souvent au niveau tactique voire stratégique. Il s’agit également d’étudier les éventuelles différences entre la théorie doctrinale et son application sur le terrain, voir si l’emploi des blindés variait en fonction des acteurs et si oui pourquoi. Cette étude se veut globale, elle prend en compte, les hommes (donc leur formation, leur origine, leur passé), la doctrine et le matériel car l’emploi au combat est la réunion de tous ces facteurs. Les recherches montrent que les trois GU blindées françaises n’étaient pas employées de la même façon, la raison principale résidant dans les conceptions d’emploi des chefs. Les unités blindées françaises étaient composées d’hommes au passé et au parcours différents. Des Gaullistes historiques au jeune engagé d’aout 1944 en passant par les rappelés de l’armée d’Afrique. Tous se retrouvèrent dans les tourelles avec un même but libérer le pays. Elles-mêmes avaient des origines diverses. Certaines n’avaient cessé de combattre, d’autres étaient restées en Afrique du nord ou en Afrique occidentale jusqu’au débarquement allié de novembre 1942. Mais toutes montrèrent un haut niveau de maîtrise tactique et de professionnalisme Leur équipement et leur organisation étaient homogènes car d’origine américain. Leur concept d’emploi était celui dicté par les FM qu’elles adaptèrent à leur main pour combattre à la Française et parfois marquer leur différence par rapport aux alliés. Une fois engagées, elles tinrent toute leur place aux côtés des unités alliés, prouvant leur valeur et marquant ainsi la renaissance de l’armée française. Cette unicité d’organisation, de doctrine et d’équipement masque cependant des différences dans l’emploi. Elles furent tributaires des grandes unités auxquelles elles étaient rattachées et de leur chef. L’emploi des unités blindées dépendait en grande partie des hommes. Des chefs d’abord dont tous n’avaient pas les mêmes conceptions d’emploi des unités blindées ce qui se traduisit par des frustrations et des conflits en particulier entre les généraux Leclerc et de Lattre. Mais également des équipages qui firent preuve d’un état d’esprit remarquable mais particulier et de beaucoup d’abnégation. / The aim of this thesis is to analyze the use of armored vehicles globally and up to the smallest levels (platoons, crews), that is to say at the level of men (slogan that has become fashionable ever since). Indeed, many previous writings and studies often remain at the tactical or strategic level. It is also a question of studying the possible differences between the doctrinal theory and its application in the field, to see if the use of armored vehicles varied according to the actors and if so why. This study is intended to be comprehensive, it takes into account, men (thus their training, their origin, their past), doctrine and equipment because employment in combat is the meeting of all these factors. Research shows that the three French armored GUs were not employed in the same way, the main reason residing in the chiefs' conceptions of employment. French armored units were made up of men with different backgrounds and backgrounds. From the historical Gaullists to the young worker of August 1944, passing by the recalled African army. All found themselves in the turrets with the same goal to liberate the country. They themselves had various origins. Some had continued to fight, others had remained in North Africa or West Africa until the Allied landings of November 1942. But all showed a high level of tactical mastery and professionalism. Their equipment and organization were homogeneous because of American origin. Their concept of employment was that dictated by the FM that they adapted to their hand to fight the French and sometimes mark their difference compared to the allies. Once engaged, they held their place alongside the allied units, proving their value and thus marking the rebirth of the French army. This uniqueness of organization, doctrine and equipment, however, masks differences in employment. They were tributaries of the great units to which they were attached and of their leader. The use of armored units depended largely on men. Chiefs first, all of whom did not have the same conceptions of the use of armored units, which resulted in frustrations and conflicts in particular between Generals Leclerc and de Lattre. But also crews who showed a remarkable state of mind but particular and a lot of self-sacrifice.

En 1534, le Parlement vota l’Acte de Suprématie qui achevait la rupture de l’Angleterre avec Rome et consacrait le roi comme chef de l’Église d’Angleterre. Si la reformes religieuses du roi et leur réception par les Anglais ont fait l’objet de multiples travaux, les conséquences du schisme et de la suprématie royale sur la prière publique n’ont pas été étudiées. Pourtant, le régime exigea aussitôt que toute référence aux titres et à l’autorité du pape soit supprimée de la liturgie et la prière publique fut activement employée pour promouvoir la suprématie royale. L’analyse des livres liturgiques en usage pendant la période permet de mesurer le degré de soumission du clergé anglais et révèle, en outre, que de nombreux prêtres se sont appliqués à adapter les textes liturgiques aux réformes henriciennes. Ainsi la suprématie royale, loin de n’être qu’un concept politique ou une solution institutionnelle apparaît comme une véritable doctrine religieuse. Mettre l’accent sur la liturgie permet de se situer au cœur d’une problématique essentielle du siècle de la Réforme : que faut-il faire pour être sauvé ? Les confessions de foi publiées à partir de 1536 avancent de nouvelles perspectives sur le sens des sacramentaux : leur dimension perfomative est niée au profit d’une interprétation symbolique. La mise en doute de l’efficacité de la parole liturgique s’étend aux sacrements qui deviennent le sujet de vifs débats au sein du clergé et du peuple. Les expérimentations liturgiques conduites dans les paroisses et la contestation du statut de la liturgie comme dépôt de la foi et moyen d’accès au salut contribuent à expliquer comment la Réforme s’implanta en Angleterre. / By passing the Act of Supremacy in 1534, Parliament enshrined the break with Rome and theroyal supremacy into the law of the land. The religious reforms which ensued and their impact on the English have already been examined, but the liturgical consequences of the schism and the king’s headship of the Church have not. Yet, the regime immediately required that the liturgy be rid of all mention of the pope and his authority while harnessing public prayer to promote the royal supremacy. Studying the liturgical books in use in the period affords the historian unprecedented access to the religious practices and beliefs in English parishes. Many priests had adapted the liturgy to the royal supremacy which this thesis argues had become a functional dogma of the Henrician church. The European Reformation movement of the mid-16th century is itself deeply concerned with the place of liturgical rituals in Christian life. Under Henry, the meaning and efficacy of the sacramentals was challenged. The liturgy of these ceremonies was no longer considered as a trustworthy deposit of the faith, and sacramental practice, which was no longer thought of as an essential means of s! alvation, became a battle ground between evangelicals and conservatives. The numerous liturgical experiments, both statebacked and initiated locally, in conjunction with the challenge to the traditionnal understanding of the liturgy, contribute to our understanding of how England gradually became a Protestant nation.

Thesis (M.A.)--Brigham Young University, Dept. of Bible and Modern Scripture.