Thesis (Th. M.)--Grace Theological Seminary, 1985. / Abstract. Includes bibliographical references (leaves 104-109).

Thesis (Th. M.)--Washington Bible College, 1993. / "Sarkinos" and "sarkikos" appear in Greek letters on t.p. "A thesis presented to the faculty of the Capital Bible Seminary in partial fulfillment of the requirements for the degree Master of Theology." Includes bibliographical references (leaves 59-64).

Composition of poultry flesh and its purpose on human nutrition is described in this work. The quality and factors which affects quality are described further. HACCP system takes also important role. The end of this thesis is focused on poultry meat markets. The aim of this thesis was to study and describe chicken slaughtering process and processing of chicken carcass and determine the major share of the fleshy parts of broiler chicken carcass which means shares of breast muscles and tight muscles.

Thesis (S.T.M.)--Concordia Theological Seminary, Ft. Wayne, 1998. / Includes bibliographical references (leaves [135-139]).

ABSTRACT The Southern Rocklobster, Jasus edwardsii, supports a commercial fishing industry worth $180 million AUD per annum, the majority of which is exported live to Asia. The current market demands for smaller rocklobsters can sometimes result in discounting of the larger individuals, a significant financial loss for the industry. Value adding of large rocklobster into processed product may help combat this loss; however, there is financial risk associated with the development of new products for new markets without first understanding the product variability. The aims of this thesis were to quantify raw product flesh characteristics using physical, biochemical and sensory approaches, determining the extent of variation in those characteristics, and finally to investigate the potential biological and post-harvest sources of that variation. One of the initial requirements was the establishment of previously undefined key descriptors of sensory properties for raw rocklobster flesh, which were texture (chewiness and crunch), flavour (metallic, lobster and sweetness) and appearance (pinkness and translucency) (Chapter 2). These were tested using a combination of triangle tests and a hybrid descriptive test using a trained sensory panel. The trained panel found no significant difference in the texture, flavour or appearance of raw flesh between large and small rocklobster (Chapter 4). However, differences in the sensory descriptors of flesh translucency, pinkness and lobster flavour were significantly influenced by frozen storage of the product and the section of tail from which a sample was sourced (Chapter 4). Biochemically, these differences were largely associated with variation in flesh adenylates, with AEC, IMP load, total adenylate pool and K value being identified as the key contributors. Of all the potential sources contributing to variation in flesh biochemical properties, post-harvest factors such as �batch� (i.e. rocklobsters processed on a single day) had a dominant influence (Chapter 3). The difference detected in flesh characteristics between batches was greater than any seasonal pattern such as moult stage. Biological variables such as rocklobster condition and shell colour had no significant influence on flesh properties (Chapters 3 & 4). White rocklobsters are currently discounted in the live export trade; however this does not appear to be necessary for value added product owing to the lack of significant differences to red rocklobsters across a range of biochemical parameters (Chapter 3). Rocklobster physical condition (which has previously been associated with prior stress) was not shown to affect flesh biochemistry or sensory properties (Chapter 4). This result was not expected and may reflect the potential recovery of rocklobsters sampled in this study prior to processing. These findings suggest that commercial rocklobsters, which have had similar recovery, are unlikely to show reduced sensory properties. Recent commercial interest has focussed on holding rocklobster in tanks to provide year-round supply. As a result, the impacts of tank-holding and feeding on rocklobster flesh sensory properties were investigated (Chapter 5). Rocklobsters that were tank-held and fed for up to four months produced flesh with similar physical, biochemical and sensory properties to freshly caught rocklobster. Tank-holding therefore offers a viable solution to operators wanting a year-round supply of fresh product from a resource which is subjected to a restricted fishing season. A Japanese consumer panel was established to assess the greatest differences in flesh properties as detected by the trained sensory panel. The Japanese consumer panel assessed raw flesh from fresh, short and long-term frozen storage treatments (Chapter 4). This consumer panel detected similar differences in taste, texture and flavour as the trained panel, and whilst no significant overall preference was detected, half of the panellists showed a preference for rocklobster product that had been stored frozen for 18 months. The findings from this research are useful for the commercial industry as they indicate that raw rocklobster flesh has little variation associated with discounting factors such as size and shell colour. Although the greatest variation in flesh biochemistry was seen with frozen storage, even long term storage produced rocklobster flesh properties which were favourable for some panellists. The commercially caught Southern Rocklobster appears to have raw flesh properties well suited for a value added product.

This thesis explores the relation between two interpretations of chôra, drawn from a reading of Plato’s Timaeus. The first I label the elemental chôra. The second, I call the social chôra. The first chapter addresses the elements in Ionian philosophy, with an eye toward the political and social backdrop of the important cosmological notion of isonomia, law of equals. Here social and elemental are continuous. Chapter two looks at the next phase of Presocratic thought, Elea, specifically Parmenides and his influence on later thought, then turns to Heidegger’s reading of Parmenides’ through the key word of alêtheia. Finally, I offer a reading of Parmenides through a different key word— trust. The third chapter examines Plato’s cosmology in the Timaeus, focusing on the way the beginning of this dialogue inflects the dialogue in a political/social direction, putting the social chôra in tension with the elemental chôra that the body of the Timaeus’ discusses. In the fourth chapter, which examines the Phaedrus, this tension is inverted, since this dialogue on writing and justice set in what proves to be the mesmerizing and erotic elemental milieu of the world outside the walls of the polis. The second half of the dissertation turns to some modern thinkers within the phenomenological tradition or its wake who write about elementals. Chapter five examines Gaston Bachelard’s reveries on imagination which dream the natural world of fire, air, water, and earth from the standpoint of what he calls material and dynamic imagination, concepts that imply a strong sense of embodiment. Chapter six treats Levinas’ description of the elemental and fixes it in a stark relation to the human. I will suggest some possible points of contact between the elemental and the social in Levinas. Chapter seven turns to John Sallis’ analysis of the imagination as the means of access proper to the elemental in ways that differ from Bachelard. He position the earth as a fundamental other. I will suggest that in the end his position inherits Heidegger’s lack of emphasis on embodied and needy humanity. Alphonso Lingis offers his own unique reading of the elemental in a more Levinasian and Merleau-Pontian vein, speaking of the directives the world, both human and natural, puts to us, and returning to a philosophy of substance that puts the body in the picture. Chapter eight uses his thought to focus the issue of the dissertation.

Thesis (M.A.)--Western Conservative Baptist Seminary, 1992. / Abstract. Includes bibliographical references (leaves 85-92).

Thesis (S.T.M.)--Concordia Theological Seminary, Ft. Wayne, 1998. / Includes bibliographical references (leaves [135-139]).

Thesis (S.T.M.)--Concordia Theological Seminary, Ft. Wayne, 1998. / Includes bibliographical references (leaves [135-139]).

Theology in the flesh: exploring the corporeal turn from a southern African perspective is inspired by the book of George Lakoff and Mark Johnson, Philosophy in the flesh. The embodied mind and its challenge to Western thought (1999), who define “philosophy in the flesh” as a way to see how our physical being and all the things we encounter daily make us who we are. It is also an acknowledgement of the far-reaching and pervasive influence of philosophy in Christian thinking and in this research, doing theology from the body. The second part of the title, “exploring the corporeal turn from a southern African perspective” reflects the main research question: how did the corporeal turn manifest within other academic disciplines, within the history of Christianity and within theology, and how can the corporeal turn be integrated into a contemporary theological anthropology from a southern African perspective? While the research for this thesis lies at the junction between practical theology and systematic theology, it is mainly approached from the perspective of systematic theology. The sensitivity to the concrete context, in this case the life-world of southern Africa was sharpened by practical theology. The model proposed in the last chapter for a contemporary theological anthropology as embodied sensing captures this emphasis on the crucial importance, also for systematic theology of the bodily experiences of real people in concrete life-worlds. A postfoundationalist theology opens the door very wide to interdisciplinary dialogue, and especially in the context of initiating deeper and deeper levels of inquiry into the body and the experiences of the body within a specific and concrete life-world. A postfoundationalist notion of reality enables us to communicate across boundaries and move transversally from context to context, from one tradition to another, from one discipline to another. It is the weaving together of many voices — the voices of Church Fathers, mystics and Protestant Reformers, of philosophers, sociologists, psychologists, artists, cognitive scientists, anthropologists, molecular biologists, and novelists. It brings together the voices of flesh and blood people in southern Africa with that of theologians that take the body and the experiences of the body seriously. The corporeal turn is explored in philosophy, sociology, somatic psychology, paleoanthropology and anthropology, and within cognitive science and molecular biology. The corporeal turn is evaluated in the light of this interdisciplinary exploration in an effort to develop a deeper and richer understanding of the body. The body is furthermore investigated in colonial and post-colonial southern Africa, as well as within apartheid and post-apartheid South Africa and an appeal is made to the bodily experiences of southern Africans in evaluating the corporeal turn. If social location is known in the body, and if recent research in molecular biology suggesting that trauma can be inherited up to a hundred generations is incorporated together with the notion of implicit memory, then it is reasonable to conceive that there is a transmission of these corporeal narratives from generation to generation. This is a kind of “embodied history” (a history of bodily knowledge of social location) which comes into being “as flesh gives birth to flesh”. Knowing this, the past, inclusive of the trauma inflicted by apartheid, the ravages of wars, and the exploitation of colonialism cannot easily be forgotten and are not easily erased from memory. Corporeal dynamics in early Christian communities are studied, as well as perceptions of the body in the work of the early Church Fathers, such as Tertullian, Clement of Alexandria, Origen, Athanasius, and Augustine. Bodily perceptions are investigated in the time of the Dessert Fathers, within female mysticism during the Middle Ages, and during the Reformation. The question is asked whether one can refer to these perceptions and experiences of the body/soul in Christian history as a dualism or an ambiguity; or as a unity; or should there be more nuance in the interpretation of these perceptions and experiences? The corporeal turn is investigated in the body theology of the Protestant theologian James B. Nelson and Pope John Paul II’s theology of the body. The difference in the interpretation of the sexual revolution, as has become clear in the difference between body theology and the theology of the body, is reflected in the deep split within many churches on the place of gay and lesbian marriage in the church, on gays and lesbians in ordained ministry, and on the ordination of women in recent decades. As a result of the different interpretations of the impact of the sexual revolution, some protestant, gay and feminist body theologians are comfortable to take the body and the experiences of the body as a starting point for theology and also interpret the body as an important site of knowledge and a source of revelation on par with Scripture and tradition. They tend to share the awareness in other disciplines like sociology, philosophy and psychology that the approach must be from the body and not merely about the body. Roman Catholic theologians of the body tend to diverge on the point of accepting the body and the experiences of the body as a source of revelation, and to take the body seriously enough as a site of knowledge and as a site of resistance against various forms of oppression emanating from patriarchal heterosexism. The body is further investigated in contemporary theological anthropologies. The quest is for a theological anthropology that reflects a deeper understanding of the rich and complex dimensions of bodily life. The landscape of contemporary theological anthropology is explored, and contemporary theological anthropologies that take the body seriously are evaluated. The theological anthropologies of Wesley Wildman, Wentzel van Huyssteen, Nancey Murphy, Fount LeRon Shults and Andrea Ng’wesheni are discussed with a focus on the Trinitarian theological anthropology of David H. Kelsey. Kelsey develops a contemporary theological anthropology that consistently takes the body seriously as an organising principle, and he expounds it further with notions of the “proximate context”, “the living body” (a theology of creation and birth), “personal bodies”, “flourishing bodies”, “eschatologically fully consummated living human personal bodies”, and Jesus Christ as “imager of God in his humanity” and as the “grammatical paradigm” of human being. His work is evaluated as a contemporary theological anthropology with a sentiment of the flesh. The corporeal turn in evaluated within theology and theological anthropology. It is clear from the enquiry regarding an interdisciplinary perspective on the corporeal turn that it is not tenable to speak only of a corporeal turn. As the corporeal turn gathered momentum after the Second World War, spurred by the ideas of the French phenomenological philosophers, it gained insights from social sciences and the humanities (sociology, psychology), and later, also from natural sciences, and in particular cognitive science. It incorporated insights from cognitive science, evolutionary biology, palaeoanthropology, and linguistic philosophy, evolving towards the 1990s into a corporeal-linguistic turn; or what I refer to as a third-generation corporeal turn. A model for theological anthropology as embodied sensing is proposed within the context, and from the perspective of southern Africa. It is a contemporary theological anthropology with a sentiment of the flesh and a sensitivity to the textures of life, which functions within the intricate and complex connection of the living body, language and experiencing in a concrete life-world with an openness to the “more than”. / Thesis (PhD)--University of Pretoria, 2014. / gm2014 / Practical Theology / Unrestricted