The Puritan attitude toward death in seventeenth- and early eighteenth-century New England was ambivalent and contained both terror at the possibility of eternal damnation and hope for deliverance. The joyful theme of the migratio ad Dominum resonated with the Saints only at times when they were convinced divine grace was actively working in their lives, but when they saw they were backsliding, the horror of death prevailed. Puritan anxiety about death was caused by tensions inherent in the doctrine of predestination, which implied man's dependence on God's inscrutability, and in the doctrine of assurance, which implied that self-doubt was more desirable than full assurance of salvation. What complicated any verification of the presence of grace was man's endless potential for self-deception. Memento mori gave urgency to the Puritan work ethic and the effective use of time. The anxiety about one's destiny began in early childhood when death and its ensuing horrors for the depraved were used as a means of religious instruction to provoke spiritual precocity and conversion. This early immersion into the discourse about death has been erroneously interpreted as a proof of the non-existence of childhood in Puritan New England. Deathbed scenes depicted in Puritan spiritual biographies were designed as examples...

La prise en compte de l’intérêt du cocontractant, ayant une particularité conceptuelle suffisante, n’agit pas au service principal de l’intérêt égoïste ou de l’intérêt commun. Dynamique relationnelle, altruisme, et altérité de base des intérêts, en caractérisent donc une théorie pure. Quant à sa réalité théorique en droit contractuel, elle est fondée sur un principe de fraternité. Il constitue d’abord son support conceptuel, à l’exclusion de la solidarité dont il se distingue, son contenu correspondant à la triple dynamique délimitant la théorie pure de la notion. Il est ensuite son fondement réel, permettant de dépasser les limites de ses fondements concurrents – la bonne foi ou le solidarisme contractuel –, et le principe-axiome rendant compte de celle-ci. Quant à sa réalité matérielle le constat est qu’une partie de l’évolution de la théorie classique des obligations et contrats se matérialise par telle prise en compte. Cette dernière se manifeste d’une part, comme tempérament au principe de liberté contractuelle, tantôt comme norme positive de comportement – dans la bonne foi relationnelle, et l’obligation d’information renforcée –, tantôt comme limite à une prérogative contractuelle – dans le contrôle de l’abus et potentiellement, l’obligation de minimiser le dommage. Elle se manifeste d’autre part, comme aménagement du principe de la force obligatoire, opérant lors de la survenance d’une difficulté d’exécution étrangère au partenaire – dans l’obligation de renégociation du contrat, et potentiellement la théorie de l’imprévision –, ou d’une difficulté inhérente à celui-ci – dans les mesures de grâce, et la législation d’aménagement du surendettement des particuliers. / A sufficient particular concept of “taking into consideration the other party’s interest” cannot intervene principally at the service of the selfish or common interest. Its pure theory is therefore characterized by “relational dynamism”, altruism and a basic distinction between interests. Concerning its theoretical reality in contractual law, it is based on a fraternity principle. Such principle constitutes firstly its conceptual support, to the exclusion of solidarity from which it is distinguished, since its content corresponds to the triple dynamic that characterizes the notion’s pure theory. Secondly, it constitutes its real basis, since it allows overcoming the limits of its concurrent basis – the good faith and the contractual solidarism – and is the principal-axiom where it finds its source. As to its material reality, a part of the evolution of the classical theory of obligations and contracts is materialized by such taking into consideration. It is manifested on the one hand as a temperament to the contractual freedom principle, sometimes as a positive standard of behavior – in the relational good faith and the reinforced obligation of information – and sometimes as a limit to a contractual prerogative – in the control of abuse and potentially the obligation to mitigate damages. It is manifested on the other hand, as an adjustment of the binding effect principle, when occurs a difficulty of execution that is exterior to the other party – in the duty to renegotiate the contract and potentially the “unforseeability” theory –, or inherent to this party – in the grace measures and the legislation on the adjustment of private individuals excessive indebtedness.

This project utilizes a case study approach to explore the various ways in which the portrayals of gay people have changed on American television. Three contemporary programs - Will & Grace, Queer Eye for the Straight Guy and The L Word - are examined as examples of how far American television has progressed in terms of treating gay people with respect. Whether those shows move beyond merely presenting gay characters and into a level of actively challenging mainstream views on gay people is also examined. Findings suggest different factors affect the ability of the individual programs to test said views - including the genres to which each belongs, and their presence on network television (Will & Grace), basic cable (Queer Eye for the Straight Guy) or premium cable (The L Word). While all three programs show some tendencies toward queerness, they also take steps toward negotiating with mainstream culture, indicating that complete queerness may be an unattainable goal on American television.

The letter to the Colossians was written because of a false or heretic doctrine that threatened the absolute reign of Christ and the fullness of his redemptive action; it claimed the necessity of the inclusion of other redemptive practices such as asceticism and participation in ceremonial rites; robbing the believer of his/her freedom in Christ by lessening the fullness of his victory (Col 2:23). In stark contrast to this, Paul accentuates the absolute uniqueness of Christ (Col 1:12-20); assuring the congregation of the fact that they have died with Christ (Col 2:20), and have been resurrected with Him (Col 3:1). With these indicatives, he calls on the believers in Colossi to live new lives of triumph (Col 2:20-4:6). Excepting the introductory paragraph (Col 1:1-12) and the conclusion (Col 4:7-18), the letter is divided into three parts – Colossians 1:13 to 2:5; 2:6-23; and 3:1 to 4:2. The letter can also be divided into a movement in two parts; an indicative or fundamental part, and an imperative or exhortative part. But this division should not become too much of a focus as Paul's Christological declarations are also found in the exhortative part of the letter (Col 3:1-4:6), and ethical imperatives can be identified in the indicative/instructive part of the letter. In the introductory paragraph, the author expresses thanks to God for the faith of the Colossians; and prays that they may do the will of God, whilst growing in faith and the strength to persevere. The author also calls on the congregation to join him in his expression of thanksgiving, as it is God who has enabled them to become heirs of the light and life of his Kingdom. Accordingly, the first part of the letter tells the tale of their coming to faith – through Christ they were ripped from the darkness and placed under His reign. In the Christological confession that follows the precedence of the Son is described – He is the one who has restored peace and has brought about reconciliation between God and man. It is through Christ that the mysteries of God have been revealed; therefore true knowledge of life is to be found only in Christ. This serves as an exhortation for believers to stand firm in their faith, and in this way avoid being misguided by false doctrines. In the second part, believers are requested to live in close connection with Christ, as they died and were resurrected with Him. This identity in Christ should be the decisive factor in their lives, causing them to live a new life with Christ. In the third part, practical examples are given for when living connected to Christ; summed up with the exhortation to say and to do everything in the name of Jesus Christ. Thus, a logical progression can be identified in the letter; beginning with the reality of the Colossians faith and identity in Christ; and leading into a life lived in accordance with this connection to Christ; accentuating the interconnectedness of Christology and ethics. / Thesis (PhD)--University of Pretoria, 2010. / New Testament Studies / unrestricted

[pt] Este trabalho quer mostrar que a mulher Teresa de Jesus (1515-1582) ─ escritora, mística, profetisa, fundadora, reformadora, pedagoga, teóloga e doutora da Igreja ─ tem muito a dizer à mulher do século XXI. A experiência mística de Teresa é essencialmente evangélica, feminina e trabalhadora. Oferece à Igreja uma doutrina criativa sobre a oração, esta relação de amor-amizade. Teresa foi aquela que contribuiu para a mudança da maneira do pensar feminino derrubando as convenções culturais da época impostas às mulheres. Ela foi uma mulher feminista, que deslocou as relações de poder entre homens e mulheres para melhor viver o autêntico amor concreto. Para ela, graça e liberdade formam o alicerce que o ser humano encontra para viver o verdadeiro amor na entrega de si e na vivência com o outro. Ela mostra que a oração, este trato de amizade, produz esse despertar, essa autoconsciência de si mesmo. Teresa, como mistagoga, conduz o leitor a experimentar um itinerário de amor e liberdade que ela própria experimentou. / [en] This work is to show the woman Teresa de Jesus (1515-1582) - writer, mystic, prophetess, founder, reformer, pedagogue, theologian and doctor of the Church - has much to say to the woman of the 21st century. Teresa s mystical experience is essentially evangelical, feminine and hardworking. It offers the Church a creative doctrine about prayer, this relationship of love and friendship. Teresa was the one who changed the way of feminine thinking by overturning the cultural conventions of the time imposed on women. She was a feminist woman who shifts the power relations between men and women to better live the authentic concrete love. For her, grace and freedom form the foundation that the human being finds to live the true love in the surrender of self and in the experience with the other. She shows that prayer, this deal of friendship, produces this awakening, this self-awareness of oneself. Teresa, as a mystagogue, leads the reader to experience an itinerary of love and freedom tried by her own self.

Les études présentées dans ce thèse, The Violence of Bearing Witness in Flannery O’Connor and Cormac McCarthy, portent sur les représentations narratives de l’acte de témoigner dans les textes des écrivains américains Flannery O'Connor et Cormac McCarthy. Plus précisement, j'identifie l'acte de témoigner comme étant une fonction essentielle du prophète et situe ensuite la représentation narrative de cet acte dans la tradition de la jérémiade américaine. Je débute alors mon étude de O’Connor en examinant son interprétation du rôle du prophète aussi bien dans ses textes que dans la société en générale et sa culture en particulier. Je place ensuite son corpus dans le contexte du mouvement des droits civiques des 1950s-60s et retrace l’évolution de ses personnages noirs à travers la progression d’un groupe de récits que je term « The Geranium Variations ». Mon analyse herméneutique de Blood Meridian emploie la typologie de la violence de Slavoj Žižek pour affirmer que, bien que le roman soit rempli de représentations vives de la violence, McCarthy démontre que la violence structurelle est à l’origine des flambées individuelles – c’est-à-dire de guerre, d’expansion territoriale agressive et de génocide sanctionné par l’État. De plus, mes études démontre que les descriptions excessives de violence du roman sont juxtaposées à une pénurie de description narrative dans la mesure où les représentations incessantes de violence tout au long du roman aboutissent à la mort non décrite du protagoniste, the kid. Enfin, je conclus que les allusions aux Écritures au tout début du roman prédit que the kid aura un rôle liminal dans le texte en tant que prophèt maudit qui a pour fonction de témoigner les horreurs indescriptibles de la nuit des temps. / This dissertation, The Violence of Bearing Witness in Flannery O’Connor and Cormac McCarthy, investigates the narrative expressions of bearing witness in the fiction of two writers of the American South: Flannery O’Connor and Cormac McCarthy. I identify the act of bearing witness as an essential function of the prophet and locate the narrative representation of this act within the tradition of the American jeremiad. I begin my study of O’Connor’s works by investigating her understanding of the significance of the role of the prophet in her writing as well as in modern society. I then situate O’Connor’s literary art within the context of the civil rights movement and trace the evolution of her treatment of Black characters through the progress of a group of stories I have termed the “Geranium Variations.” My hermeneutic analysis of Blood Meridian employs Slavoj Žižek’s typology of violence to argue that though the novel is replete with vivid portrayals of violence, the true horror with which McCarthy reckons is the structural violence that fosters the individual outbreaks of brutality, i.e. warfare, aggressive territorial expansion, and state-sanctioned genocide. I demonstrate that the novel’s excessive descriptions of violence are juxtaposed with an absence of description insofar as the relentless representations of gratuitous violence throughout the novel culminate in the unnarrated death of the protagonist, the kid. I conclude that the allusions to scripture in the opening sentences of the novel foretells the kid’s liminal role in the text as a cursed prophet whose function is to witness the unspeakable horrors of history.

Uppsatsen behandlar konst och visuella kulturer inom den evangeliska brödraförsamlingen, eller herrnhutismen, i Västsverige ca 1740-1810. Porträtt, kyrkomålningar samt dekorationstryck har studerats. Stora delar av den herrnhutiska ideologin och estetiken importerades mellan församlingsgrupperna, och de västsvenska objekten är analyserade med hjälp av framförallt tyska exempel. Ett nyckelord är passager – passager mellan ljus och mörker, ord och kött, död och liv, inre och yttre – vilka gestaltades genom såret, mandorlan, blomman, ögat och stjärnan. En styrka i bildkonsten var just mångtydigheten i dessa religiösa symboler, då de tillät betraktaren att läsa in symboliska betydelser utifrån den egna kontexten.  Syftet är att diskutera och belysa herrnhutismen ur ett helhetsperspektiv gällande estetik, ideologi och social kontext, vilket harmonierar med hur de själva uppfattade livet: Inom ramen för det tidigmoderna allegoriska paradigmet såg man helheter och samband i det stora och i det lilla. Genom att studera objekten utifrån uppfattningen om att helheterna existerar har jag velat öppna upp för och möjliggöra en tolkning av dess visuella kulturer utifrån den kontext i vilken de själva verkade. Synsättet påminner mycket om dagens systemteori och uppsatsen diskuterar också dessa likheter utifrån begreppen grace och integration. / The aim of this study is to examine the symbolism in art objects and visual culture belonging to the Moravian Church in western Sweden during the 18th century. The objects chosen are portraits from Gothenburg, church art from the countryside, as well as printed decorations in books and church service agendas. The Moravian church is one part of a general transition from an early modern society, through Enlightenment, towards romantiscism and secularization. The Moravian church was also to a high degree an international movement. Therefore the objects analyzed here have been related to examples from the international Moravian church, as well as to local examples without any obvious association to the community. One aspect of the determinant ideology of the Moravian church was their view of how practical life, the religious ideology and estetic ideals together formed aspects of a whole. Life was not seen as fragmented in parts. Instead its different forms of expression were all regarded as ways for the Divine to express itself, as well as ways for the people to experience and approach the Divine, an approach that goes within the frame of ”Ordo Salutis”. This ability to experience life as a whole is also a scientific approach used in the present study to interpret their art and symbolism. The study shows how a number of symbols (the eye, the star, the wound, the mandorla and the flower) all are aspects aiming to point towards the one main transition – the one between light and dark, life and death.

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Recent years have seen increased interest in using theism (the perspective that assumes that God is currently actively in the world) as a conceptual framework for scientific inquiry. This interest has built particular momentum in psychology where several scholars have expressed that traditional naturalistic approaches limit understanding and investigation of psychology's subject matter and thus are insufficient to fully account for human phenomena. Others have previously made the case for the consideration of theism as a legitimate alternative basis for psychological theory, research, and practice. This dissertation begins with that consideration and examines what would be required to move a theistic approach to psychology forward. In other words, if God is assumed to be active in the world (including the psychological world-theism), what difference would that make for the ideas, methods, and practices of psychology? As the current activity of God is the foundational assumption of theism, clarity about what that activity would entail is especially essential for those seeking to develop a theistic approach to psychology and to describe how their discipline would be different from that perspective. Unfortunately, there is currently a lack of clear and explicitly articulated conceptions of God's actions in and for psychology. This dissertation provides a conceptual analysis of the activity of God that synthesizes disparate approaches to divine action into a tentative conceptualization or taxonomic schema. This schema organizes the scholarly literature from across several major traditions into six major heads and elucidates multiple subordinate concepts. The conceptualization serves as an orientation to important issues such as strong v weak theisms, the limitations of naturalism, and practical theistic applications for psychology. Detailed illustrations of these concepts as applied to psychological theory, research (both in the qualitative and quantitative modes), and practice further demonstrate the utility of such a conceptualization. These examples provide a specific focus on the unique contributions of a theistic perspective over and against those of naturalism.