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21	The reception of Genesis 1-3 in Nguni culture Gwala, Mzonzima 10 August 2011 (has links) Thesis (DLitt)--University of Stellenbosch, 2004. / ENGLISH ABSTRACT: This dissertation looks at the reception of Gen. 1-3, one of the most controversial parts in the Hebrew Bible. How was it interpreted by the Nguni speaking communities (e.g. Xhosa, Zulu, siSwazi and siNdebele) taking into consideration their background, culture and religious belief system? The reception approach is followed in the research because of its emphasis on the role of the reader in understanding texts. Sources that are utilized are Nguni Bible translations, selected preached sermons (which the researcher attended himself), Nguni stories and folk tales and reviews undertaken among selected Nguni groups. A close-reading of the texts under discussion is undertaken in order to determine the basic content and issues of interpretation involved. The central concepts of cosmogony as contained in Gen. 1-2 are studied, as well as the story of the Garden of Eden and the concept of the “fall” in Gen. 3. The map of the Nguni language group is described and the culture and belief system of the Nguni speaking communities. Central concepts to this belief system are the worship of ancestors, marriage, circumcision, and among the Swazis the incwala (annual national feast) Legends and folk tales were used as sources for the Nguni belief system. It was determined that the Nguni speaking people worshipped one God in their traditional way, but always through their ancestors as a sign of respect. The role of the missionaries is analyzed by describing the history of the various missionary societies and their influence on the Nguni peoples. A very short discussion is devoted to preached sermons by Nguni pastors in the Seventh-day Adventist Church.Bible translations have always played a very important role among Nguni speakers (both Christians and non-believers). The need for translations using understandable contemporary terms is emphasized. This is the challenge to the Bible societies and Bible translators. Qualitative reviews were undertaken under selected Nguni speaking groups (Xhosa, Zulu, siSwati and siNdebele). Some of the results obtained from these reviews (full transcripts are included) are: (1) that there is a common understanding of the origin of the universe between the Hebrew Bible and the Nguni religious culture. (2) Serpent (Gen. 3): among the Zulus this concept is understood in terms of sexuality, but it can also be linked with the ancestors. (3) Both communities (Hebrew Bible and the Nguni) were tainted with the concept and ideology of patriarchalism. The crucial question in the research was: “what happens when a cosmogonic myth is transferred from one community to another?” In the case of Gen. 1-3 an ancient Hebrew text was transmitted to African cultures via missionaries and Bible translations. Nguni people react differently. Whereas some accept Gen. 1-3 (cosmogonies and the “fall”) as a detailed explanation of how creation and the “fall” came about, others reject it. / AFRIKAANSE OPSOMMING: Hierdie proefskrif kyk na die resepsie van Gen. 1-3, een van die mees kontroversiële dele in die Hebreeuse Bybel. Hoe word dit geïnterpreteer deur die Ngunisprekende gemeenskappe (Xhosas, Zoeloes, Swazi’s en Ndebele-groepe), met inagneming van hulle agtergrond, kultuur en stelsel van godsdienstige oortuigings? Die resepsiebenadering word in hierdie navorsing gevolg weens die klem op die rol van die leser in hoe tekste verstaan word. Die bronne wat aangewend is, is Ngunibybelvertalings, geselekteerde preke (wat die navorser self bygewoon het), Ngunistories en -volksverhale, en onderhoude wat met geselekteerde Ngunigroepe gevoer is. 'n In-dieptestudie van die betrokke tekste is onderneem ten einde die basiese inhoud en interpretasiekwessies te bepaal. Die sentrale konsep van kosmogonie, soos vervat in Gen. 1- 2, is bestudeer, asook die storie oor die Tuin van Eden en die konsep van die “sondeval” in Gen. 3. Die kaart van die Ngunitaalgroep word beskryf, asook die kultuur en geloofstelsel van die Ngunisprekende gemeenskappe. Sleutelkonsepte in hierdie geloofstelsel is die aanbidding van voorvaders, die huwelik, besnydenis, en onder die Swazi’s, die incwala (jaarlikse nasionale fees). Legendes en volksverhale is gebruik as bronne vir die Ngunigeloofstelsel. Daar is vasgestel dat die Ngunisprekende mense altyd een God aanbid het op hulle tradisionele manier, maar altyd deur voorvaders as 'n teken van respek. Die rol van die sendelinge word ontleed deur die geskiedenis van die verskeie sendinggenootskappe te beskryf, asook hulle invloed op die Ngunimense. 'n Baie kort bespreking word gewy aan preke gelewer deur Ngunipastore in die Sewendedaagse Adventistekerk.Bybelvertalings het nog altyd 'n baie belangrike rol gespeel onder Ngunisprekers (beide Christene en nie-gelowiges). Die behoefte vir vertalings wat verstaanbare, kontemporêre terme gebruik, word beklemtoon. Dít is die uitdaging wat aan die bybelgenootskappe en bybelvertalers gestel word. Kwalitatiewe onderhoude is afgelê onder geselekteerde Ngunisprekende groepe (Xhosas, Zoeloes, Swazi’s en Ndebele-groepe). Resultate wat verkry is van hierdie evaluerings (waarvan volledige transkripsies voorsien word) sluit in: (1) dat daar 'n gemeenskaplike begrip is van die oorsprong van die heelal by die Hebreeuse Bybel en die Ngunigeloofskultuur; (2) dat die konsep van die slang (Gen. 3) onder die Zoeloes in terme van seksualiteit verstaan word, maar dat dit ook met die voorvaders in verband gebring kan word; en (3) dat beide gemeenskappe (Hebreeuse Bybel en die Nguni) tekens dra van die konsep en ideologie van patriargisme. Die kernvraag in die navorsing was: “Wat gebeur wanneer ’n kosmogoniese mite oorgedra word van een gemeenskap na 'n ander?”. In die geval van Gen. 1-3 is 'n ou Hebreeuse teks oorgedra na Afrikakulture via sendelinge en bybelvertalings. Ngunimense reageer verskillend. Waar sommige Gen. 1-3 aanvaar (kosmogonieë en die “sondeval”) as 'n gedetailleerde verduideliking van hoe die skepping en die “sondeval” plaasgevind het, word dit deur ander verwerp. Bible -- Reader-response criticism Creation -- Biblical teaching Cosmogony -- Comparative studies Eden Fall of man Nguni (African people) -- Religion Missionaries -- South Africa Theses -- Ancient Near Eastern Studies
22	Das erste Paar und die postmoderne Studie zur ursprünglichen Beziehung und Abhängigkeit der Geschlechter in der Lebenswelt der Gegenwart Bee, Jacqueline 29 February 2008 (has links) Text in German / Am Beginn der Menschheit steht das von Gott erschaffene Paar, in der Postmo derne ist es das aufgeklarte, autonome Individuum. Eine Diskrepanz zwischen ursprunglicher Schopfungsintention und der postmodernen Lebenswelt wird deutlich. Denn Mann und Frau wurden auf eine ganzheitliche Lebensgemein schaft hin erschaffen, die nicht nur den trinitarischen Gott widerspiegeln soli, sondem fur einen gelingenden Lebensvollzug urn die konstitutive Notwendigkeit der Gebundenheit des GeschOpfes an seinen Schopfer weiss. Das Bewusst sein, dass der Mensch nur in dieser existentiellen Verankerung zum wahren Mann- oder Frausein befahigt wird, ist in der aufgeklarten Postmoderne, primar durch deren zentrales Merkmal, der Absolutsetzung von Freiheit, abhanden ge kommen. Erschwerend kommt die Ablehnung der (ontologischen) Sundhaftig keit hinzu, was nicht nur das Heilsgeschehen per se obsolet werden lasst,son dern zugleich die Wiederherstellung der Beziehung zu Gott als Quelle allen Le bens a priori verunmoglicht. Damit verschliesst sich das postmoderne Indivi duum aber gleichzeitig die Meglichkeit zur Annaherung an die Schopfungs intention von Beziehung und Abhangigkeit der Geschlechter durch die in Jesus erlangte,endgultige Oberwindung der Sunde und deren Konsequenzen. Das Wissen urn die Intention Gottes mit Mann und Frau ist deshalb so entscheidend, weil vom Vorhandensein eines schopfungsbedingt angelegten anthropologischen Grundskriptes ausgegangen wird, welches die Beziehung und Abhangigkeit der Geschlechter entscheidend pragt.1 Das Geschlechterver haltnis ist also nicht beliebig und Folgen los veranderbar, resp. den sozio-kul turellen Vorgaben und Erwartungen anpassbar, eben weil dessen Kern unver anderbar ist. Dem steht jedoch das postmoderne Verstandnis gegenuber, wel ches die Geschlechteridentitat des evolvierten Primaten als reine sozio-kulturel le Konstruktion und damit als beliebig modellier- und veranderbar versteht. Ge nau in dieser Diskrepanz zwischen unaufhebbarem anthropologischem Grund skript einerseits und der vermeintlich ganzlichen Beliebigkeit des Geschlechter verhaltnisses andererseits liegt ein zentraler Grund fOr die Heute stark Problem belasteten Ehen. At the beginning of humanity we find man and woman as a couple created by God; in post-modern society, however, this place is taken by the enlightened individual. The discrepancy is evident. Man and woman were created for a lifelong marriage which was not only to reflect the triune creator but which was anchored in the dependence on the creator as a constitutive necessity for building a solid, successful and lifelong marriage. This awareness of the fundamental necessity of God as the creator of man has been lost in post-modern society. Instead we find the claim for absolute freedom, linked to the negation of the ontological sinfulness of man. It is obvious that such negation makes the cross and resurrection of Jesus Christ by which sin is finally overcome superfluous, rending the re-establishement of the relationship between God and man impossible. But it is by this grounding in God the creator and redeemer alone that man and woman will unterstand marriage in its originally intended depth and fullness. The present study has resulted in discerning a fundamental, God-given anthropological script which defines both relation and dependence of man and woman; this implies that these fundamental elements cannot be deliberately transformed and/or adapted to various socio-cultural norms and expectations. However, the post-modern understanding of gender presents itself in clear opposition to this creational view. Nowadays, gender identity is seen solely as a socio-cultural structure and therefore subject to unlimited changes and modifications. In this study, one main reason for the instability of marriages in postmodern society has been discerned in the discrepancy between the permanent anthropological basic script and the apparent variability of the relation and dependence between man and woman. The negation of God the creator and redeemer proves to be of equal importance, as it is only through and in him that the basic script for marriage can be realized in its originally intended allembracing dimension. / Systematic Theology and Theological Ethics / D. Th. (Systematic Theology) Marriage Couple theory Gender relation Gender dependence Ontological complimentarity Functional complimentarity Gender specific order Trinity Conseqences of the fall 261.8357 Sex differences -- Religious aspects Marriage -- Religious aspects Fall of man Theological anthropology Postmodernism -- Religious aspects
23	Das erste Paar und die postmoderne Studie zur ursprünglichen Beziehung und Abhängigkeit der Geschlechter in der Lebenswelt der Gegenwart Bee, Jacqueline 29 February 2008 (has links) Text in German / Am Beginn der Menschheit steht das von Gott erschaffene Paar, in der Postmo derne ist es das aufgeklarte, autonome Individuum. Eine Diskrepanz zwischen ursprunglicher Schopfungsintention und der postmodernen Lebenswelt wird deutlich. Denn Mann und Frau wurden auf eine ganzheitliche Lebensgemein schaft hin erschaffen, die nicht nur den trinitarischen Gott widerspiegeln soli, sondem fur einen gelingenden Lebensvollzug urn die konstitutive Notwendigkeit der Gebundenheit des GeschOpfes an seinen Schopfer weiss. Das Bewusst sein, dass der Mensch nur in dieser existentiellen Verankerung zum wahren Mann- oder Frausein befahigt wird, ist in der aufgeklarten Postmoderne, primar durch deren zentrales Merkmal, der Absolutsetzung von Freiheit, abhanden ge kommen. Erschwerend kommt die Ablehnung der (ontologischen) Sundhaftig keit hinzu, was nicht nur das Heilsgeschehen per se obsolet werden lasst,son dern zugleich die Wiederherstellung der Beziehung zu Gott als Quelle allen Le bens a priori verunmoglicht. Damit verschliesst sich das postmoderne Indivi duum aber gleichzeitig die Meglichkeit zur Annaherung an die Schopfungs intention von Beziehung und Abhangigkeit der Geschlechter durch die in Jesus erlangte,endgultige Oberwindung der Sunde und deren Konsequenzen. Das Wissen urn die Intention Gottes mit Mann und Frau ist deshalb so entscheidend, weil vom Vorhandensein eines schopfungsbedingt angelegten anthropologischen Grundskriptes ausgegangen wird, welches die Beziehung und Abhangigkeit der Geschlechter entscheidend pragt.1 Das Geschlechterver haltnis ist also nicht beliebig und Folgen los veranderbar, resp. den sozio-kul turellen Vorgaben und Erwartungen anpassbar, eben weil dessen Kern unver anderbar ist. Dem steht jedoch das postmoderne Verstandnis gegenuber, wel ches die Geschlechteridentitat des evolvierten Primaten als reine sozio-kulturel le Konstruktion und damit als beliebig modellier- und veranderbar versteht. Ge nau in dieser Diskrepanz zwischen unaufhebbarem anthropologischem Grund skript einerseits und der vermeintlich ganzlichen Beliebigkeit des Geschlechter verhaltnisses andererseits liegt ein zentraler Grund fOr die Heute stark Problem belasteten Ehen. At the beginning of humanity we find man and woman as a couple created by God; in post-modern society, however, this place is taken by the enlightened individual. The discrepancy is evident. Man and woman were created for a lifelong marriage which was not only to reflect the triune creator but which was anchored in the dependence on the creator as a constitutive necessity for building a solid, successful and lifelong marriage. This awareness of the fundamental necessity of God as the creator of man has been lost in post-modern society. Instead we find the claim for absolute freedom, linked to the negation of the ontological sinfulness of man. It is obvious that such negation makes the cross and resurrection of Jesus Christ by which sin is finally overcome superfluous, rending the re-establishement of the relationship between God and man impossible. But it is by this grounding in God the creator and redeemer alone that man and woman will unterstand marriage in its originally intended depth and fullness. The present study has resulted in discerning a fundamental, God-given anthropological script which defines both relation and dependence of man and woman; this implies that these fundamental elements cannot be deliberately transformed and/or adapted to various socio-cultural norms and expectations. However, the post-modern understanding of gender presents itself in clear opposition to this creational view. Nowadays, gender identity is seen solely as a socio-cultural structure and therefore subject to unlimited changes and modifications. In this study, one main reason for the instability of marriages in postmodern society has been discerned in the discrepancy between the permanent anthropological basic script and the apparent variability of the relation and dependence between man and woman. The negation of God the creator and redeemer proves to be of equal importance, as it is only through and in him that the basic script for marriage can be realized in its originally intended allembracing dimension. / Systematic Theology and Theological Ethics / D. Th. (Systematic Theology) Marriage Couple theory Gender relation Gender dependence Ontological complimentarity Functional complimentarity Gender specific order Trinity Conseqences of the fall 261.8357 Sex differences -- Religious aspects Marriage -- Religious aspects Fall of man Theological anthropology Postmodernism -- Religious aspects
24	Från Syndafall till Himmelsfärd : En studie av Albertus Pictors bibliska kalkmålningar i det senmedeltida kyrkorummet / From the Fall to the Ascension : A study of Albertus Pictor´s biblical frescoes in the late medieval church room Jeuthe, Antonia January 2022 (has links) Syftet för denna studie är att analysera Albertus Pictors kalkmålningar i det senmedeltida kyrkorummet för att se om motivens symboliska värde är avgörande för placering, komposition och vem som var menad att betrakta bilderna. Dessutom syftar studien till att undersöka vad som låg bakom utformandet av Albertus konstverk, för att på så sätt få en bättre förståelse för vad som gett upphov till hans muralmålningar samt vad som utmärker hans stil. Studiens övergripande frågeställning är: Vad kännetecknar Albertus Pictors kalkmålningar med motivet av Syndafallet och Kristi Himmelsfärd? Vilka övervägande yttre faktorer har påverkat motivens utformning? Vilken betydelse har motivens placering i kyrkorummet? De teoretiska utgångspunkterna är Erwin Panofskys ikonologiska metod, Hans Haydens begrepp om att kontextualisera konst och Chloë Reddaways begrepp sacred space. Materialet består av alla Albertus målningar av Syndafallet och Kristi Himmelsfärd med huvudsaklig fokus på målningarna i Täby Kyrka i Uppland. I uppsatsen kommer jag bland annat att undersöka bildprogrammens typologiska koppling till litterära verk som Biblia Pauperum Predicatorum och Speculum Humanae Salvationis, samt vilken betydelse kyrkornas vapensköldar har haft för motivens utformande. / The purpose of this study is to analyze Albertus Pictor's frescoes in the late medieval church room to see if the symbolic value of the motifs is decisive for placement, composition and who was meant to look at the pictures. In addition, the study aims to examine what was behind the design of Albertus' artwork, in order to gain a better understanding of what gave rise to his murals and what characterizes his style. The overall question of the study is: What characterizes Albertus Pictor's frescoes with the motif of the The Fall of Man and Ascension of Christ? What predominant external factors have influenced the design of the motifs? What is the significance of the motif's location in the church room? The theoretical starting points are Erwin Panofsky's iconological method, Hans Hayden's concept of contextualizing art and Chloë Reddaway's concept of sacred space. The material consists of all Albertus paintings of The Fall of Man and Ascension of Christ with the main focus on the paintings in Täby Church in Uppland. In the essay, I will, among other things, examine the image programs 'typological connection to literary works such as Biblia Pauperum Predicatorum and Speculum Humanae Salvationis, and the significance of the churches' coats of arms for the design of the motifs. Middle Ages Humanities and the Arts Biblical frescoes church room Sacred space Sweden The Fall of Man Ascension of Christ Albertus Pictor Kalkmålningar Medeltiden Kyrkmåleri Historia Svenskt muralmåleri Humaniora och konst Uppland Täby kyrka Syndafallet Kristi himmelsfärd Biblia Pauperum Predicatorum Speculum Humanae Salvationis Humanities and the Arts Humaniora och konst
25	Echoes of Invasion: Cultural Anxieties and Video Games Keilen, Brian 17 July 2012 (has links) No description available. American Studies Artificial Intelligence Communication Cultural Anthropology Ethnic Studies Mass Communications Mass Media Video games Invasion Invasion literature Hegemony Imperialism Halo War of the Worlds Dracula Battle of Dorking Call of Duty Modern Warfare Reverse colonization Monsters Resistance Fall of Man Invasion narrative Riddle of the Sands Homefront
26	Jesus Christ’s humanity in the contexts of the pre-fall and post-fall natures of humanity: a comparative and critical evaluative study of the views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley Mwale, Emanuel 12 1900 (has links) Bibliography: leaves 653-669 / Before God created human beings, He devised a plan to save them in case they sinned. In this plan, the second Person of the Godhead would become human. Thus, the incarnation of the second Person of the Godhead was solely for the purpose of saving fallen, sinful human beings. There would have been no incarnation if human beings had not sinned. Thus, the nature of the mission that necessitated the incarnation determined what kind of human nature Jesus was to assume. It was sin that necessitated the incarnation – sin as a tendency and sin as an act of disobedience. In His incarnational life and later through His death on Calvary’s cross, Jesus needed to deal with this dual problem of sin. In order for Him to achieve this, He needed to identify Himself with the fallen humanity in such a way that He would qualify to be the substitute for the fallen humanity. In His role as fallen humanity’s substitute, He would die vicariously and at the same time have sin as a tendency rendered impotent. Jesus needed to assume a human nature that would qualify Him to be an understanding and sympathetic High Priest. He needed to assume a nature that would qualify Him to be an example in overcoming temptation and suffering. Thus, in this study, after comparing and critically evaluating the Christological views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley, I propose that Jesus assumed a unique post-fall (postlapsarian) human nature. He assumed the very nature that all human beings since humankind’s fall have, with its tendency or leaning towards sin. However, unlike other human beings, who are sinners by nature and need a saviour, Jesus was not a sinner. I contend that Jesus was unique because, first and foremost, He was conceived in Mary’s womb by the power of the Holy Spirit and was filled with the Holy Spirit throughout His earthly life. Second; He was the God-Man; and third, He lived a sinless life. This study contributes to literature on Christology, and uniquely to Christological dialogue between Evangelical and Seventh-day Adventist theologians. / Philosophy, Practical and Systematic Theology / D. Phil. (Systematic Theology) Adoptionism Alleles Anhypostatic Christology Anthropotokos Alternative Christology Apollinarianism Apthartodocetism Arianism Augustinian model Autosomal chromosomes Autosomal inheritance Born-again Christology Chalcedonian creed Christology from above Christotokos Chromosomes Chromosomal abnormalities Cloning Co-dominance Communicatio idiomatum Complementary base pairing Cri-du-chat syndrome Deoxyribonucleic acid (DNA) Diploid cell Docetism Dominant gene Down syndrome Dynamic incarnation Dynamic monarchianism Eastern Orthodox Christology Ebionitism Embryogenesis Eutychianism Evangelical Christology Existential Christology Functional Christology Genes Gene mutation Gene expression Genome Genotype Gnosticism Hamartiology Haploid cell Heterozygous History of Jesus’ Christology Homoiousios Theology Homozygous Human cloning Immaculate conception Incarnation Incarnational life Inheritance Karyotype Kenoticism Klinefelter syndrome Logos-flesh Christology Meiosis Mitosis Modalistic monarchianism Monarchianism Monophysitism Mutation Nestorianism Nicene Creed One-nature Christology Ontological Christology Organogenesis Patripassianism Phenotype Polygenic inheritance Post lapsarian view/model Prelapsarian view/model Recessive gene Roman Catholic Christology Sabellianism Seventh-day Adventist Christology Sex chromosomes Sex-linked inheritance Speculative Christology Theotokos Turner syndrome Two-natures Christology Unique post-fall Christology Socinianism Soteriology Theotokos Turner syndrome Two-natures Christology Unique post-fall Christology Virginal conception 231.4 Seventh-Day Adventists -- Doctrines Salvation -- Seventh-Day Adventists Fall of man -- History of doctrines Jesus Christ -- History of doctrines Sequerra, Jack Erickson, Millard J. Gulley, Norman R.

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