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Soziale Netzwerke im frühen Christentum nach der Darstellung in Apg 1-12 / Social networks in Early Christianity in Acts 1-12Dörpinghaus, Jens 03 1900 (has links)
Text in German with summaries in German and English / Includes bibliographical references (leaves 197-211) / Biblical studies in New Testament are generating considerable interest in the investigation
of historical groups, for example by using prosopographic approaches. This thesis presents
a new approach to reconstruct the early Christian network in Acts 1-12. We consider the
social network analyses (SNA), critical spatiality and Proximal Point Analyses (PPA).
Although these approaches show interesting results, they suffer from a global distance
measure. Thus, we introduce a novel approach combining SNA and critical spatiality to
analyse geographic and social distances. This method represents a valuable alternative
to traditional theological tools for answering exegetical questions concerning the social
network in Acts 1-12 offering ways for re-thinking and re-interpretation. The network
represents the first fulfillment of the promise given in Acts 1:8. Moreover, it allows us to
distinguish between protagonists and their influence. Using different distance measurements, we were not only able to describe the high level of solidarity in this network but
could also find strong evidences for Peter, Philip and Barnabas being key figures. Acts
1-12 describes mission as led by God and performed by different people with Jerusalem
as the centre of activity. This mission is both peripheral and open to people with diverse
social, religious and geographic backgrounds. In the novel network of people belonging
to the body of Christ human leadership is not important. It was not possible to apply
this method to all exegetical questions due to the fact that there are only limited historic
sources available. / In der neutestamentlichen Wissenschaft wurden verschiedene Methoden wie die Prosopographie zur Erforschung bestimmter Personenkreise verwendet. Diese Arbeit beschäftigt
sich mit der Rekonstruktion des frühchristlichen sozialen Netzwerks nach der Darstellung
in Apg 1-12. Dazu wird die Methode der sozialen Netzwerkanalyse (SNA), der critical
spatiality sowie die Proximal Point Analyse (PPA) verwendet. Dabei werden die methodischen Ansätze von verschiedenen historischen Netzwerkanalysen zusammengetragen und
durch eine Verknüpfung von SNA und critical spatiality eine einheitliche Herangehensweise hergeleitet, die auch geographische wie soziale Distanzen darstellen kann. Dabei finden
sich in Apg 1-12 sowohl exegetische Fragestellungen, auf die diese Methode aufgrund der
schlechten Quellenlage nicht angewendet werden kann, als auch Fragestellungen, die mit
dieser Methode unter neuen Gesichtspunkten interpretiert werden kann. So lässt sich im
rekonstruierten Netzwerk von Apg 1-12 der erste Abschnitt der Erfüllung der Verheißung
aus Apg 1,8 erkennen. Außerdem hilft die SNA, die einzelnen Akteure und ihr Handeln
in der Apg besser zu würdigen. So ist ein eigenes Kapitel nicht nur Petrus, sondern auch
Philippus und Barnabas gewidmet. Apg 1-12 stellt eine Mission dar, deren alleiniger Urheber Gott ist und die von verschiedensten Menschen mit der Stadt Jerusalem als Zentrum
überwiegend dezentral und offen für verschiedene soziale, religiöse und geographische Hintergründe ausgeführt wird. Sie zeichnet ein besonderes Bild vom urchristlichen sozialen
Netzwerk, das wenig menschliche Leitung beinhaltet und sich qualitativ unterscheidet. Die
Analyse mit verschiedenen Zentralitätsmaßen zeigt ebenfalls die starke Verbundenheit der
urchristlichen Gemeinschaft und den signifikanten Beitrag mehrerer Personen / New Testament / M. Th. (New Testament)
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Augustine and the Trinity vision in the Vita Sancti Augustini Imaginibus AdornataSlaymaker, Peter James Victor January 2013 (has links)
Indiana University-Purdue University Indianapolis (IUPUI)
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A gender-critical approach to the Pauline material and the Zimbabwean context with specific reference to the position and role of women in selected denominationsTownshend, Patricia Olwyn 02 1900 (has links)
In this work I have used Pierre Bourdieu's concept of habitus as a springboard to examine the
Pauline tradition in the light of Zimbabwe-African, cultural, legal and social attitudes to women. I
have highlighted the conflict between the practices defined by Zimbabwean Constitutional law
regarding the status of women and what is the actual situation on the ground, also considering the
role of the church in confronting or conforming to the cultural norms. I have likewise highlighted
the conflict in the Pauline tradition where one hand women are given more active roles in the
church than could be expected according to the customs of the time, but on the other hand are still
bound by an oppressive tradition. I have concluded by suggesting how the church can act in order
to break free of this oppressive tradition and bring about change in the habitus of the society. / New Testament / M. Th. (New Testament)
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'n Geskiedenis van die kerklied in die Nederduitse Gereformeerde KerkFourie, Francois Paul. 01 1900 (has links)
Text in Afrikaans / Die lied en musiekinstrumente speel 'n baie belangrike rol in die
Bybel. Die Moseslied (Eks 15) word in die Psalms aangehaal en
kulmineer in die 11 nuwe 11 lied van Openbaring - die lied van die
"nuwe" hemel en die 11 nuwe 11 aarde wat verlostes saam sal sing.
Die brandende vraag wat "reg" of
hoegenaamd standpunt ingeneem moet
perspektief (die Woord van God)
"verkeerd" is en of daar
word, word uit 'n Bybelse
beantwoord, gegrond op die
beginsel van die Reformasie: ecclessia reformata semper
reformandum.
Die geskiedenis van die lied van die vroee kerk tot by die
Ref ormasie word kursories behandel. Die lied wat in die
geskiedenis uit die mond van die gelowige, die lidmaat gehaal is
en aan die priesters oorgelaat is, word deur Luther weer
teruggeplaas in die mond van die gelowige. Dit blyk dat Calvyn,
tsv die Ref ormasie slagspreuk, in sommige aspekte van sy
beskouing van die kerklied, steeds 'n Roomse standpunt bly
handhaaf en net tot by die vroee kerk "gereformeer" het. Slegs
sgn "heilige" liedere, direk uit die Bybel, musiek sender
instrumentale begeleiding, kon gebruik word.
Saam met ons voorsate, wat van oa Nederland gekom het, het ons
liederebundels gekom. Van Riebeeck het met die Datheense Psalter
(die amptelike Nederlandse kerklied) wat later deur die 1805-
"Evangelische Gezangen" aangevul is, geland. Agv die "cuius
regio eius religio"-beginsel het die Hollandse kerklied voorkeur
bo Lutherse ea kerkliedere gekry.
Die 1805-"Evangelische Gezangen", alhoewel dit hartlik verwelkom
is, het gelei tot misnoee in Colesberg en later in Rustenburg,
wat op sy beurt gelei het tot kerkskeuring. Die "Evangelische
Gezangen" was ook, naas die Bybel en die Psalmboek die metgesel
van die Trekkers, kommandolede (Anglo-Boereoorlog) en die
krygsgevangenes in die konsentrasie- en krygsgevangenekampe.
In die kampe was daar baie tyd vir die sing en skep van gewyde
liedere.
Nie-goedgekeurde bundels en die vertaling van die Bybel in
Afrikaans (1933) het aanleiding gegee dat liederebundels hersien
moes word. Die 1937 (Totius-beryming), die 1944 Gesangboek, die
76/78-Psalmboek en die 1978 Gesangboek was die resultaat.
'n Dualistiese standpunt, dat sekere liedere geskik is vir
kerkgebruik en ander slegs vir buite-kerkgebruik (die 1984-
Jeugsangbundel) het aanleiding gegee tot die publikasie van SOM
en Jeugsangbundel 2, 1993. Huidig gebruik talle gemeentes 'eie'
bundels tsv sinodale besluite dat slegs SOM en JSB2 naas die
Psalm- en Gesangboek gebruik mag word.
Die verskyning van die Proefsangbundel 1998 (IKSA) lei 'n nuwe
fase van die kerklied in SA in as die Ned Herv Kerk ook begin om
"nuwe" liedere op die proef te stel.
Vos, Strydom, Huisamen, Konig, Kloppers, ea het in resente jare
evaluerings oor die kerklied gedoen.
Die "ou", die "nuwe" en die kontemporere kerklied (veral met
verwysing na die NG Kerk) m6et almal plek kry in die musiekskat
van die 21ste eeu. / The hymn and musical instruments play a cardinal role in
the Bible. The Song of Moses (Ex 15) is used in Psalms
and in Revelation 15:3.
The question with regards to what is acceptable and
unacceptable and whether it is at all imperative to take
a defendant stance, is clarified from a Biblical point of
view. It is based on the Reformation-principle: ecclesia
reformata semper reformandum.
The History of the 'Song' Hymn in the early church up to
the Reformation is shortly mentioned. The "songs"
(Hymns) of the believer were in the course of history
transferred to the priests and were only in the
Reformation once again bestowed on the believer by
Luther. It would appear that Calvin, despite the slogans
of the Reformation continued to postulate a Catholic
point of view with regard to the Hymns and that the
Reformation was restricted to the early church. Only socalled
holy songs, direct from the Bible and songs
without instruments/accompaniment could be usedo
The collection of 'songs' (Hymns) of the Dutch Reformed Church is an inheritance from the Netherlands. It was
Van Riebeeck who brought in the ''Datheense Psalter'' .
Later, the 1805 - "Evangelishe Gezangen" were added to
it. Owing to the cuius regio eius religio-principle, the
Dutch Church Hymn was given preverance.
Although heartily welcomed, the "1805-Evangelische
Gezangen" lead to a split in the Church. The
"Evangelische Gezangen" (Hymns), and the Psalmbook were
used by the 'Trekkers' , the 'Kommando' s' , (Anglo Boer
war) and in the Consentration and prisoners of war camps.
In the camps was ample time for singing and composing new
sacred songs.
'Non-approved' song books and the translation of the
Bible in Afrikaans (1933) gave rise to the birth of
various Hymn and Psalter books. Youth Praise and Worship
books were also published.
The Dutch Reformed Church
opinion that certain songs
in the formal Church
inappropriate and should
gatherings.
struggles with the dualistic
are suitable for worshipping
service while other are
only be used at informal / Theology / D.Th. (Theology)
|
165 |
A gender-critical approach to the Pauline material and the Zimbabwean context with specific reference to the position and role of women in selected denominationsTownshend, Patricia Olwyn 02 1900 (has links)
In this work I have used Pierre Bourdieu's concept of habitus as a springboard to examine the
Pauline tradition in the light of Zimbabwe-African, cultural, legal and social attitudes to women. I
have highlighted the conflict between the practices defined by Zimbabwean Constitutional law
regarding the status of women and what is the actual situation on the ground, also considering the
role of the church in confronting or conforming to the cultural norms. I have likewise highlighted
the conflict in the Pauline tradition where one hand women are given more active roles in the
church than could be expected according to the customs of the time, but on the other hand are still
bound by an oppressive tradition. I have concluded by suggesting how the church can act in order
to break free of this oppressive tradition and bring about change in the habitus of the society. / New Testament / M. Th. (New Testament)
|
166 |
Le Banquet et la "transformation du monde romain": entre Romanitas, Barbaritas et Christianisme :espace romain occidental, IVe-VIe siècle / Banquet and the "Transformation of the Roman World": between Romanitas, Barbaritas and Christianity :Western Roman World, 4th to 6th centuryRaga, Emmanuelle 24 June 2011 (has links)
Ma thèse se concentre sur la question de la transformation de la pratique du banquet classique face, d’une part, à la nouvelle situation sociopolitique découlant de l’installation des royaumes dits successeurs et de la dissolution des structures politiques classiques ;et d’autre part, face à l’intensification de ce que l’on appelle communément la « christianisation » du monde romain. Mes recherches concernent le monde romain occidental (Gaule, Italie et Espagne) à partir du moment où le discours ascétique oriental se diffuse massivement en occident dans la seconde moitié du IVe siècle, mettant fin à ce que Robert Markus appelle le « christianisme antique ». La question principale de ma thèse concerne le discours chrétien et ascétique qui porte sur les questions alimentaires et les réponses données par les groupes sociaux dont l’usage du banquet classique est suffisamment documenté. En l’occurrence les aristocrates (en ce compris les évêques), les communautés cénobitiques et le mouvement anachorétique. La seconde question abordée dans mes recherches est celle posée par la présence « barbare » et l’image du mangeur barbare en ces siècles de transition socioculturelle. Le terminus ante quem de mes recherches se situe à la fin du VIe siècle, en un monde romain désormais indubitablement transformé.<p><p><p> <p>La mia tesi si incentra sulla questione della trasformazione della pratica classica del banchetto nel confronto, da una parte con la nuova situazione sociale e politica dovuta all’insediamento dei regni post-romani, e, dall’altra, con l’intensificazione della cosiddetta “cristianizzazione” del mondo romano. La tesi riguarda lo spazio romano occidentale (cioè Gallia, Italia, Spagna) a partire dal momento in cui si diffonde la grande moda dell’ascetismo orientale dalla seconda metà del IV secolo. La questione principale della tesi, che occupa i capitoli tre e quattro, riguarda il discorso cristiano e ascetico sull’alimentazione e poi le risposte date dai gruppi sociali il cui uso del banchetto è documentato a sufficienza, in fatti specie gli aristocratici, il mondo monastico, e gli eremiti. I due primi capitoli riguardano, rispettivamente, la pratica del banchetto classico nella tarda antichità e la questione della presenza “barbara” e dell’immagine del mangiatore barbaro in quei secoli. La conclusione della tesi si colloca alla fine del VI secolo, in un momento in cui il mondo romano è indubbiamente trasformato.<p><p><p>My doctoral thesis concentrates on the question of the transformation of the classical banquet through the encounter with, on the one hand, the new sociopolitical situation due to the migration and installation of the new successor kingdoms ;and on the other hand, with the intensification of the Christianization of the Roman world. My research focuses on the Western Roman world (Gaul, Italy and Spain) from the moment in which the eastern ascetic discourse spreads widely in the West in the second half of the 4th century, causing what Robert Markus calls “The end of Ancient Christianity”. The main question of my thesis regards the Christian and ascetic discourse on food practices and the answers given by the social groups who’s uses of the banquet is documented enough. In this case, the aristocrats (within which the bishops), the monastic communities and the hermits. The second question taken into consideration in my thesis is the one presented by the “barbarian” presence and the literary image of the barbarian eater in these centuries of socio cultural transformation. The terminus ante quem of my research is placed at the end of the 6th century, in a undoubtly transformed Roman world. / Doctorat en Histoire, art et archéologie / info:eu-repo/semantics/nonPublished
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Exploring the Johannine spirituality: the experience of God in the fourth Gospel perceived from the perspective of its Familia DeiAlbalaa, Pierre Youssef 08 1900 (has links)
Includes bibliographical references (leaves 292-313) : illustrations / This thesis examines the Experience of God in the Fourth Gospel (in this research, it is also called
the Johannine Experience of God) by perceiving it from the perspective of the metaphoric Familia
Dei, found in this Gospel. This examination is done in a three-step process:
The first step consists of a literary review and a presentation of the methodology and approach
employed in this research. It intends to set the thesis within the Johannine studies.
The second step involves the articulation of essential considerations on Religious Experience, the
Johannine Community, and the Fourth Gospel. This articulation has two aims: First, to acquire a
deeper understanding of the background of the Johannine Experience of God, and second, to point
out the functionality of this Gospel’s narrative in constituting this experience.
The third step comprises the following suggestion and the elaboration on its constituents:
- The Johannine Experience of God consists of two components: the first one is the initiative of
God the Father conveyed by Jesus Christ, perpetuated by the Holy Spirit, and as it is recorded in
the Fourth Gospel. And the second one is the response of the believers (John’s readers) to this
initiative by accepting the Son and journeying spiritually under the guidance of the Holy Spirit.
- The Johannine Experience of God can be perceived from the perspective of the Familia Dei
metaphoric found in the Fourth Gospel.
- The narrative of the Fourth Gospel has the ability to constitute an experience of God and
accordingly creates spirituality, once it is read or heard.
This thesis aims to generate a deeper understanding of the spirituality of the Fourth Gospel at one
level, and to offer an acceptable general insight about the Johannine Spirituality at another, hoping
that its findings become an inspiration for future studies. / Christian Spirituality, Church History and Missiology / D. Th. (Christian spirituality)
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'n Geskiedenis van die kerklied in die Nederduitse Gereformeerde KerkFourie, Francois Paul 01 1900 (has links)
Text in Afrikaans / Die lied en musiekinstrumente speel 'n baie belangrike rol in die
Bybel. Die Moseslied (Eks 15) word in die Psalms aangehaal en
kulmineer in die 11 nuwe 11 lied van Openbaring - die lied van die
"nuwe" hemel en die 11 nuwe 11 aarde wat verlostes saam sal sing.
Die brandende vraag wat "reg" of
hoegenaamd standpunt ingeneem moet
perspektief (die Woord van God)
"verkeerd" is en of daar
word, word uit 'n Bybelse
beantwoord, gegrond op die
beginsel van die Reformasie: ecclessia reformata semper
reformandum.
Die geskiedenis van die lied van die vroee kerk tot by die
Ref ormasie word kursories behandel. Die lied wat in die
geskiedenis uit die mond van die gelowige, die lidmaat gehaal is
en aan die priesters oorgelaat is, word deur Luther weer
teruggeplaas in die mond van die gelowige. Dit blyk dat Calvyn,
tsv die Ref ormasie slagspreuk, in sommige aspekte van sy
beskouing van die kerklied, steeds 'n Roomse standpunt bly
handhaaf en net tot by die vroee kerk "gereformeer" het. Slegs
sgn "heilige" liedere, direk uit die Bybel, musiek sender
instrumentale begeleiding, kon gebruik word.
Saam met ons voorsate, wat van oa Nederland gekom het, het ons
liederebundels gekom. Van Riebeeck het met die Datheense Psalter
(die amptelike Nederlandse kerklied) wat later deur die 1805-
"Evangelische Gezangen" aangevul is, geland. Agv die "cuius
regio eius religio"-beginsel het die Hollandse kerklied voorkeur
bo Lutherse ea kerkliedere gekry.
Die 1805-"Evangelische Gezangen", alhoewel dit hartlik verwelkom
is, het gelei tot misnoee in Colesberg en later in Rustenburg,
wat op sy beurt gelei het tot kerkskeuring. Die "Evangelische
Gezangen" was ook, naas die Bybel en die Psalmboek die metgesel
van die Trekkers, kommandolede (Anglo-Boereoorlog) en die
krygsgevangenes in die konsentrasie- en krygsgevangenekampe.
In die kampe was daar baie tyd vir die sing en skep van gewyde
liedere.
Nie-goedgekeurde bundels en die vertaling van die Bybel in
Afrikaans (1933) het aanleiding gegee dat liederebundels hersien
moes word. Die 1937 (Totius-beryming), die 1944 Gesangboek, die
76/78-Psalmboek en die 1978 Gesangboek was die resultaat.
'n Dualistiese standpunt, dat sekere liedere geskik is vir
kerkgebruik en ander slegs vir buite-kerkgebruik (die 1984-
Jeugsangbundel) het aanleiding gegee tot die publikasie van SOM
en Jeugsangbundel 2, 1993. Huidig gebruik talle gemeentes 'eie'
bundels tsv sinodale besluite dat slegs SOM en JSB2 naas die
Psalm- en Gesangboek gebruik mag word.
Die verskyning van die Proefsangbundel 1998 (IKSA) lei 'n nuwe
fase van die kerklied in SA in as die Ned Herv Kerk ook begin om
"nuwe" liedere op die proef te stel.
Vos, Strydom, Huisamen, Konig, Kloppers, ea het in resente jare
evaluerings oor die kerklied gedoen.
Die "ou", die "nuwe" en die kontemporere kerklied (veral met
verwysing na die NG Kerk) m6et almal plek kry in die musiekskat
van die 21ste eeu. / The hymn and musical instruments play a cardinal role in
the Bible. The Song of Moses (Ex 15) is used in Psalms
and in Revelation 15:3.
The question with regards to what is acceptable and
unacceptable and whether it is at all imperative to take
a defendant stance, is clarified from a Biblical point of
view. It is based on the Reformation-principle: ecclesia
reformata semper reformandum.
The History of the 'Song' Hymn in the early church up to
the Reformation is shortly mentioned. The "songs"
(Hymns) of the believer were in the course of history
transferred to the priests and were only in the
Reformation once again bestowed on the believer by
Luther. It would appear that Calvin, despite the slogans
of the Reformation continued to postulate a Catholic
point of view with regard to the Hymns and that the
Reformation was restricted to the early church. Only socalled
holy songs, direct from the Bible and songs
without instruments/accompaniment could be usedo
The collection of 'songs' (Hymns) of the Dutch Reformed Church is an inheritance from the Netherlands. It was
Van Riebeeck who brought in the ''Datheense Psalter'' .
Later, the 1805 - "Evangelishe Gezangen" were added to
it. Owing to the cuius regio eius religio-principle, the
Dutch Church Hymn was given preverance.
Although heartily welcomed, the "1805-Evangelische
Gezangen" lead to a split in the Church. The
"Evangelische Gezangen" (Hymns), and the Psalmbook were
used by the 'Trekkers' , the 'Kommando' s' , (Anglo Boer
war) and in the Consentration and prisoners of war camps.
In the camps was ample time for singing and composing new
sacred songs.
'Non-approved' song books and the translation of the
Bible in Afrikaans (1933) gave rise to the birth of
various Hymn and Psalter books. Youth Praise and Worship
books were also published.
The Dutch Reformed Church
opinion that certain songs
in the formal Church
inappropriate and should
gatherings.
struggles with the dualistic
are suitable for worshipping
service while other are
only be used at informal / Theology / D.Th. (Theology)
|
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Du Wohnst unter den Lobgesangen Israels: eine Untersuchung der charismatischen Lobpreiskultur im Hinblick auf das implizierte Gottesdienstverstandnis / Thou inhabitest the praises of Israel: a study of the charismatic praise culture with regard to the implicit understanding of worshipLoewen, Paul Dennis Thielmann 11 1900 (has links)
Abstracts in German and English / Diese Studie befasst sich mit einer Untersuchung und Einordnung einiger theologischer Aspekte der charismatischen Lobpreispraxis im deutschsprachigen Raum. Dies erfolgt mittels Analyse einschlägiger Literatur sowie repräsentativer Liedtexte der charismatisch geprägten Lobpreismusik der letzten Jahre.
Insbesondere durch die Untersuchung des Tempelmotivs und seine Bedeutung in der charismatischen Lobpreispraxis, werden Charakteristika eines zugrundeliegenden Gottesdienstverständnisses und sich daraus ergebende weltanschauliche Implikationen herausgearbeitet.
Der Befund zeigt, dass den untersuchten Lobpreisliedern ein Narrativ der Begegnung des Menschen mit Gott und seiner Gegenwart (in „heiliger Atmosphäre“) als Grundmotiv zugrunde liegt. Dieses Narrativ folgt der Logik und dem Vorbild des alttestamentlichen Tempelkults. Wie der Eintritt des Priesters ins „Allerheiligste“, soll das gottesdienstliche Lobpreiserlebnis als eine transzendente Begegnung mit dem „Heiligen“ verstanden werden, wodurch sich Tendenzen zu einem sakral-kultischen Gottesdienstverständnis und Hinweise eines Dualismus zwischen „profanen“ und „sakralen“ wirklichkeitsdimensionen des zugrundeliegenden Weltbildes aufzeigen
lassen. / This study evaluates some theological aspects of the charismatic praise and worship practice in the German-speaking area by analyzing relevant literature and representative lyrics of the charismatically influenced worship songs of recent years.
In particular, by examining the temple theme and its significance in charismatic worship, the characteristics of the underlying conception of worship and the resulting worldview implications are worked out.
The results show that the studied praise and worship songs are based on an underlying narrative of man's encounter with God and his presence (in a "holy atmosphere") through the singing. This narrative follows the logic and model of the Old Testament temple cult. Like the priest's entry into the "holy of holies", the worship experience is to be understood as a transcendent encounter with the "holy", whereby
tendencies towards a sacral-cultic understanding of worship and a dualism between a "profane" and a "sacred" dimension of the underlying worldview can be shown. / Practical Theology / M. Th. (Practical Theology)
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