Thesis (D. Min.)--Trinity Evangelical Divinity School, 1995. / Abstract. Includes bibliographical references (leaves 220-224).

Thesis (D. Min.)--Midwestern Baptist Theological Seminary, 2000. / Includes bibliographical references (leaves 159-165).

Thesis (M.A.)--Indiana University, 2010. / Title from screen (viewed on July 19, 2010). Department of Philanthropic Studies, Indiana University-Purdue University Indianapolis (IUPUI). Advisor(s): Dwight F. Burlingame, Philip V. Scarpino, Frances A. Huehls. Includes vitae. Includes bibliographical references (leaves 152-154).

Thesis (Ph. D.)--Ohio State University, 2006. / Title from first page of PDF file. Includes bibliographical references (p. 120-128).

O que é oblação? Esta pergunta aparece como força motriz deste trabalho dissertativo. Perguntar pela oblação é perguntar pelo seu sentido e pelo sentido que possui no ritual sacrificial no Israel do Antigo Testamento e que sentido dá à origem e à expressão do sacrifício e do culto da terra nas civilizações antigas. Oblação é ponto de partida, mas é também ponto de chegada. Oblação é pergunta, mas é também resposta. Oblação é entrega, mas é também receptividade. Oblação é êxodo, é saída de si mesmo, para entrar na sacralidade do terreno do outro. Oblação é fraternidade, é solidariedade, é relacionalidade, é ser-para-o-outro, é amor incondicional e, assim sendo, passa a ser também sinal escatológico. No intuito de esmiuçar esta compreensão o trabalho segue-se em três partes. A primeira parte permite apurar que tal origem e expressão se deram por meio do culto à terra, sacrifícios cruentos e incruentos e, também, sacrifícios humanos. Todos os povos se expressam religiosamente. Dentre estas expressões, está o rito e o rito sacrificial. A segunda parte verifica que no Antigo Testamento aparece o termo minhah (= oblação), utilizado tecnicamente para expressar a dádiva em geral. Posteriormente, o termo foi reservado para significar oferendas vegetais. À minhah está ligada a oferenda de pães, de incenso, holocausto, sacrifício de abate e de comunhão. O ritual que, inicialmente, era celebrado popularmente, com a Reforma de Josias passa a ser administrado pelos sacerdotes legalmente instituídos. A cultura religiosa sacrificial do Israel do Antigo Testamento está entre o culto à terra das civilizações antigas e o sacrifício do Novo Testamento: a oblação de Jesus na cruz. A terceira parte foca o tema da oblação. Em Jesus, o oblato por excelência, dá-se a superioridade do sacerdócio, do sacrifício e da aliança que é estabelecida uma vez por todas. É o novo sacrifício. E é nova também a aliança que irrompe num movimento de continuidade, ruptura e superação. Da compreensão da vida, morte e ressurreição de Jesus, a oblação passa a ter como lugar teológico a experiência humana. Oblação é seguimento, é escuta da vontade de Deus, é libertação, é graça, é dar sentido de plenitude para a vida própria e de outrem. / What is oblation? This question appears as the moving force of this dissertation. To ask about oblation is to ask about its meaning and the meaning it had in the sacrificial ritual in the Israel of the Old Testament and what meaning it gives to the origin and the expression of sacrifice and worship in the land of the ancient civilizations. Oblation is the starting point but it is also the point of arrival. Oblation is a question but it is also the answer. Oblation is surrender but it also is receptivity. Oblation is exodus, going out of oneself to enter the sacredness of the others terrain. Oblation is fraternity, solidarity, relationality, it is being-for-the-other, it is unconditional love, and being thus, it also becomes an eschatological sign. With the intent of delving into this comprehension the work follows in three parts. The first part permits investigating that such origin and expression took place through the worship of the earth, bloody and bloodless sacrifices and also human sacrifices. All peoples express themselves religiously. Within these expressions, are the rite and the sacrificial rites. The second part verifies that in the Old Testament the term minhah (= oblation) appears, technically used to express gifts in general. Later, the term was reserved for meaning vegetable/plant offerings. The minhah is connected with the offering of breads, incense, holocausts and sacrifices of slaughter and of communion. The ritual, which initially was celebrated popularly, with the Josiah Reform it came to be administered by the legally instituted priests. The sacrificial religious culture of the Israel of the Old Testament comes between the worship of the earth of the ancient civilizations and the sacrifice of the New Testament: the oblation of Jesus on the cross. The third part focuses on the theme of oblation. In Jesus, the oblation par excellence, we have the superiority of the priesthood, of the sacrifice and of the covenant which is established once and for all. It is the new sacrifice. And the covenant is also new, which bursts forth in a movement of continuity, rupture and overcoming. From the comprehension of the life, death and resurrection of Jesus, oblation comes to have as its theological place the human experience. Oblation is following, is listening to the will of God, is liberation, is grace, and is giving meaning of fullness of ones own life and of that of the other.

abstract: Native American students often enter postsecondary education as means of serving a broader community. Studies among a broad base of tribes found that the desire to serve a larger community acts as a motivation to persist through college. However, institutions of higher education often center on individualistic empowerment rather than focusing on how to empower tribal communities. Due to the lack of quality datasets that lend to quantitative research, our understanding of factors related to American Indian/Alaska Native (AI/AN) postsecondary persistence has primarily been based on qualitative studies The purpose of this study is to understand how the desire to serve a larger community influences current and former Cocopah and Quechan undergraduate students’ college persistence. The study adds to the Native American postsecondary persistence literature base, that up till now, has not quantitatively examined students’ desire to serve a larger community as a persistence factor while intentionally sampling two smaller tribes with tribal enrollments less than four thousand. This dissertation presents a Native American persistence model and alternative method of sampling small Indigenous nations, establishes construct validity for an instrument measuring the proposed persistence model and provides evidence the proposed model predicts postsecondary persistence and academic performance. The design of the model derives from a review theories and scholarship on Native American persistence. Subsequently, construction of an instrument measuring the model emerged from the theories, literature, expert feedback, and pilot testing. Using data collected from an online survey of a sample of Cocopah and Quechan students (n=117), the study provides evidence of construct validity of the instrument through an exploratory factor analysis. Following the instrument validation, regression analyses indicates that AI/AN postsecondary persistence within both two-year and four-year institutions is positively associated with student desire to give back. The evidence further suggests that researchers, practitioners, and administrators should expand programs that center on nation-building to increase the persistence of Native American students while simultaneously meeting the needs of tribal nations. / Dissertation/Thesis / Doctoral Dissertation Educational Policy and Evaluation 2018

The debates about the increasing of Pentecostal religious scene in Brazil have been constant among the social sciences. For them, this is considered as an indicator for its development, the spread of prosperity theology, based on the methodical construction of a single religious path that leads the individual to reach their personal achievements. Inside this religious model stands nowadays, the Igreja Universal do Reino de Deus (IURD). A research object in many areas of the human sciences, this institution presents itself today surrounded by numerous academic criticisms in particular in what regards its methods of raising finances, being interpreted in some studies as a large company of salvation. These considerations are developed from the emphasis on religious contributions to the Igreja Universal, translated here in the form of donations, which are seen as pillars in the religious experience of the individual, defining someone as a promising successful person. Thus, setting from the current socioanthropological studies on religion and contemporary society, and entering with this paper through the debate between religion and modernity. Trying to approach the connexion between the religion and the social experiences of people involved, and studying the symbolic meaning of religious donation to the participants directly involved in the donation process. Situating the relevancy of gift and counter gift through the process of content assimilation about the meaning of self-giving and sacrifice to achieve the desired and discussing these actions on the daily lives of these characters. So, this paper seeks to consider how the practice of ritual sacrifice of religious donations interferes in the construction of the social behavior of neo-Pentecostal iurdianos. / Os debates acerca do crescimento neopentecostal no cenário religioso brasileiro tem sidoconstantes entre as ciências sociais. Dentre eles, considera-se como um dos indicadores paraesse avanço, a propagação da Teologia da Prosperidade, pautada na construção metódica deuma trajetória religiosa individual que leva o indivíduo a alcançar suas realizações pessoais.Dentro desse modelo religioso destaca-se na atualidade, a Igreja Universal do Reino de Deus(IURD). Objeto de pesquisa em vastas áreas das ciências humanas, essa instituição apresenta-se hoje envolvida por inúmeras críticas acadêmicas principalmente no que se refere aos métodos de arrecadação financeira, sendo interpretada em alguns estudos como uma grandeempresa de salvação. Essas considerações são elaboradas a partir da ênfase dada pela IURD às contribuições religiosas, aqui traduzidas sob forma de doações, que são entendidas como pilares na experiência religiosa do indivíduo, o definindo como promissor ao sucesso. Dessa forma, partiremos dos atuais estudos sócio-antropológicos sobre religião e sociedade contemporânea, para inserirmos nosso trabalho através no debate entre religião e modernidade. Tentaremos abordar a relação dessa religiosidade com as experiências sociais dos atores envolvidos, estudando o significado simbólico da doação religiosa para os participantes diretamente envolvidos no processo de doação. Situaremos a relação de dom e contra dom através do processo de assimilação dos conteúdos acerca do significado de doar-se e sacrificar-se para alcançar o desejado e dessa forma destrinchar sobre essas ações no cotidiano desses personagens. Assim, a presente dissertação busca pensar como a prática ritualística do sacrifício da doação religiosa interfere na construção do comportamento social dos neopentecostais Iurdianos.

Magister Educationis - MEd / In this research study I investigate the nature and dynamics of learning amongst learners in a National Certificate Training Programme for community health workers who are caregivers in a home-based care prgoramme. The study analyses the relationship between experience, participation and learning and seeks to establish how the experience of adult learners can be mobilised through active participation and how situational conditions can either facilitate or inhibit participation and learning amongst the learners. Another dimension of the study seeks to establish what caregivers learn and the processes through which they learn and how such learning contributes to changes in behaviour and relationships. In this study, the nature and dynamics of learning amongst adult learners in the NCTP programme at community level is explored as an example of socio-cultural theory and situated learning which hold that learning results from participation in various socio-cultural situations – the act of participation is seen as crucial in the learning. The study focused on a group of 10 learners in the National Certificate Training Programme for community health workers who are also caregivers in the Nokuthembeka Home-based Care Programme in New Crossroads in the Cape Town metropole and used a qualitative research design and interpretive approach to understand the situations in which they learn. An interpretive approach allowed for deeper insight into the socio-cultural contexts that influence the social interactions of caregivers with peers as well as their learning. In the study I argue that the experience of caregivers forms a critical resource and the foundational basis for learning. The research study confirmed that the training programme in which caregivers interact and engage with peers and facilitators creates a learning context and that active participation in the situation facilitates learning. The study further confirmed that the informal settings of the home and community are important sites for learning and gaining experience and that situational conditions such as language, personal attributes and culture of learning/teaching can influence participation and learning.

No description available.

The objective of this theses is to explore the development of gift-giving in Czech Republic after the velvet revolution in 1989. First part of the theses deals with the theoretical basis of altruism and philanthropy. The gift-giving explored in the theses is viewed as a specific case when the beneficient does not know the beneficiary. This specific case is then discussed with the theoretical aspect of altruism and philanthropy. Further on the civil society and its connection to the gift-giving is observed and the role of the foundations in czech society reflected. The analysis of the gift-giving is provided in the second part of the theses, based on the financial history of four czech foundations. A clear cut trend is not obvious, thus some other aspects coming out of the analysis are accented.