Thesis (D. Min.)--Catholic Theological Union at Chicago, 2005. / Includes abstract and vita. "May 2005." Includes bibliographical references (leaves 171-180).

My study offers a constructive exploration of divine judgment as salvific rather than destructive which I describe aphoristically as iudicandus est salvandus ('to be judged is to be saved'). My provocation to Christian eschatology is that human beings are not saved from judgment, but are saved within it. In chapter 1, I introduce the context of the study and propose the concept of salvific judgment. In chapter 2, I engage in an exploration of the symbols and problems of judgment through a reappraisal of De novissimis ('concerning the last things'), the last section found in traditional works of dogmatics. This is followed, in chapter 3, by a critical engagement with the soteriological optimism posited by four twentieth- and twenty-first century theologians: Sergei Bulgakov, Hans Urs von Balthasar, J.A.T. Robinson, and Marilyn McCord Adams. In chapter 4, I explore four versions of the purpose of judgment: (1) as retributive with a dual outcome, engaging the work of Paul O'Callaghan; (2) as retributive and universalist, in conversation with Sergei Bulgakov; (3) as non-retributive, rectifying, and universalist, exploring the oeuvre of Jürgen Moltmann; and (4) as non-retributive, constitutive of personhood, and quasi-universalist, investigating the eschatological thought of Markus Mühling. In chapter 5, I propose to approach divine judgment as the event of absolute recognition. I posit that it is within the eschatic recognition of God, the self, and the other that transformation and glorification occur in a way that avoids a dual outcome of salvation and damnation. I then explore the problems concerning eternal life ('heaven') in the received tradition and propose that life in the eschatic realm of God is not eternal stasis, but the semper novum. I also explore this understanding of eternal life as it relates to the communion of saints. I conclude by arguing that we may approach divine judgment with faith, hope, and love – not only for ourselves, but for the human race as a whole.

A close reading of the gospel of Matthew highlights the striking reports of the observation of distinct celestial phenomena in the narrative (e.g. 2.1-12; 3.16-17; 17.5; 24.29-31). However, the motif of celestial phenomena in Matthew lacks a full or even comprehensive investigation. These have been addressed only in part both in journal articles and in individual chapters of various books. Looking at these celestial phenomena as interrelated parts of the evangelist’s wide theological perspective in the gospel, this study explores Matthew’s description of these occurrences in relation to the contemporary perspective on celestial phenomena and astrological application. It seeks to assess what meaning and significance the Matthean representation of celestial phenomena was designed to have in the process of the gospel narrative and for the readership. In so doing, this study discusses the conception of heaven and the attitude towards celestial phenomena in the Graeco-Roman world in the Second Temple period, the Sitz im Leben of the Matthean community, and the significance of the heaven motif in the gospel narrative, as preliminaries to the investigation of Matthew’s portrayal of celestial phenomena. This study will show that the motif of celestial phenomena in Matthew carefully crafted and thoughtfully arranged plays a significant role in authenticating the identity of Jesus.

Captain Stormfield, the main character in Mark Twain's last book, Extract from Captain Stormfield's Visit to Heaven (1909), appears numerous times--under either the Stormfield name or some other--in Twain's published and unpublished works. Scholar's since Train's death have given only passing or slight notice to the Stormfield character. His numerous appearances, however his pivotal function among several unfinished works, and his essential optimism must lead to an awareness of his significant role in Twain's fiction.

This thesis examines the belief in and use of the concept of Mother in Heaven among some women's support groups comprised of female members (and attached males) of the Church of Jesus Christ of Latter-day Saints. The expectations were that those surveyed would express belief in Heavenly Mother, but that the concept would not be a central one. Various propositions suggested relationships between religious dimension, feminism, and alienation variables and belief in and salience of Mother in Heaven. Most of those surveyed believe in the Goddess, but the concept is underutilized among those surveyed. Belief in Mother in Heaven was found to be strongly a function of religious orthodoxy. Salience of Mother in Heaven was found to be related to a more complex set of model variables.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

Brown marmorated stink bug (BMSB), Halyomorpha halys (Stål), has become an important pest of soybean in the Mid-Atlantic US. To assess the influence of tree borders on BMSB infestations in soybean, twelve fields were sampled weekly using five 3-min visual counts of BMSB on tree of heaven (TOH) (Ailanthus altissima) and other host trees along a wooded border, on the adjacent soybean edge, 15 m and 30 m into the soybean field. At all locations, BMSB densities increased on TOH wooded borders in July, then, gradually moved into adjacent soybean borders later in the summer. BMSB did not move far from the field edge, with approximately half as many bugs being present at 15 m into the field and very few being detected 30 m into the field. These results validate the use of border sprays for BMSB control in soybean. Additional studies conducted in 2013 and 2014 compared a visual plant inspection method with a standard sweep net strategy for sampling BMSB. Overall, the two methods were highly correlated with a correlation coefficient of R=0.83. Visual inspection appears to be an effective method for assessing BMSB populations in soybean. One of the major factors affecting the distribution and establishment of invasive species is climate. The CLIMEX modeling software uses climatic and biological factors of species to predict the geographic risk for pest outbreaks. A climate simulation model was run with CLIMEX to determine the potential distribution of BMSB in Virginia based on temperature. To develop a more accurate model, factors like resource availability and source population would need to be considered. / Master of Science in Life Sciences

Die vorliegende Arbeit setzt sich mit der Bedeutung der Nationen aus Offb 21,24.26 auseinander. Wie ist es möglich, dort Nationen als Gegenüber des Gottesvolks zu finden? Die These erhärtet sich, dass das Alte Testament in Bezug auf die Beziehung des Gottesvolks zu den Nationen eine Vorschau auf die zukünftigen, himmlischen Zustände ist und dass die Zeit des Neuen Testaments eine Zeit des Übergangs darstellt, in der das Gottesvolk neu formiert wird. Der gegenseitigen Beziehung kommt eine enorme Bedeutung zu. Das Gottesvolk ist dazu eingesetzt, zusammen mit Gott über die Nationen zu herrschen. Die Nationen ihrerseits sollen durch diese göttliche Herrschaft zur Erkenntnis und zur Anbetung Gottes geführt werden. Es ist ein fester Bestandteil der Identität des Gottesvolks, dass es zwischen Gott und den Nationen steht und vermittelt. Somit begründet sich die Präsenz der himmlischen Nationen in ihrer Notwendigkeit als Gegenüber des Gottesvolks. / The following dissertation examines the meaning of the nations mentioned in Revelation 21:24.26. How is it possible that there will be nations as counterpart to God's people? In the course of the study, the thesis is confirmed that the relationship between God's people and the nations shown in the Old Testament is a preview to the future state in heaven and that the New Testament stands for a time of transition and new formation of God's people. An outstanding meaning is attributed to this mutual relationship. God's people is appointed to rule over the nations along with God. By divine rule the nations are to be led to recognition and adoration of God. It is an inherent part of the identity of God's people to stand and to intercede between God and the nations. Thus the presence of heavenly nations is justified by its necessity as counterpart of God's people. / Systematic Theology & Theological Ethics / M. Th. (Systematic Theology)

Text in Afrikaans with summaries in Afrikaans and English / Where do we find the first evidence of a belief in life after death, and a divide or separation in the afterlife? We find answers in the primal and traditional religions in Africa and America, Hinduism, Buddhism, Egypt, Babylonia, Persia, Hellenism, the Bible and the apocrypha. There had been a preparation for the work and words of Jesus. He is unique. After His death and resurrection as historical figure, He never died again. He is our guarantee for life after death. His Gospel includes eternal heaven as well as eternal hell. He is proclaimed as Saviour. The New Testament uses metaphors to convey the reality of heaven and hell. Not only do we find kerugma about the afterlife, but also information. The message has also transformation as a goal. / Hier word ondersoek waar die eerste getuienis gevind kan word dat die mens in die lewe na die dood begin glo het. Daarna word ondersoek waar ons die eerste getuienis vind dat mense begin glo het in 'n skeiding na die dood. Hier word antwoorde gevind by die primate religiee, die tradisionele godsdienste van Afrika en Amerika, die vroee-Hindoelsme van Indie; die Boeddhisme; Egipte; Babilonie (Irak); die Zoroastrisme van Persie (Iran); die Hellenisme van die Grieks-Romeinse wereld; die Ou Testament; die apokaliptiek in die apokriewe - die Intertestamentere literatuur en die Nuwe Testament. Daar was 'n voorbereiding vir die koms van Jesus Christus. As gevolg van sy kruisdood en opstanding staan Jesus uit as historiese figuur in die wereldgeskiedenis. Hy is uniek. Na sy opstanding het Hy nooit weer gesterf nie. Jesus Christus is die waarborg dat mense ook sal lewe na die dood. In sy prediking het Hy by sekere elemente van die bestaande gedagtes oor die lewe na die dood aangesluit. Hy het verkondig dat daar 'n hemel en 'n hel sal wees as ewige seen of ewige straf. Die Evangelie hied die realiteite van die hemel en die hel in beeldspraak aan, om daardeur die dringende boodskap tuis te bring. Christus word verkondig as die Verlosser van sondeskuld en die ewige straf, tot die ewige ]ewe. Die gegewens in die Nuwe Testament oor die hemel en die hel het dus nie net steeds kerugmatiese waarde nie, maar dit bevat ook inligting (informasie) en het ook transformasie ten doel. / Systematic Theology and Theological Ethics / D.Th. (Systematic Teology)

租稅天堂係一相對的概念，故其定義則因國而異。在企業國際化之後，租稅天堂的運用日趨頻繁，而方式則不一而足。其操作的原則不外乎透過移轉計價，即收入與費用的調整，將集團的利潤儘量集中在租稅天堂基地公司，以享受租稅遞延─甚至透過第二次隱藏的措施以圖謀中期或長期遞延利益。 　　我國自民國七十六年放寬外匯管制、七十八年放寬投資範圍及財務標準以來，對外投資的金額與件數激增。為瞭解我國廠商之成立控股公司與從事移轉計價之行為，乃就對外投資事業進行因素分析與Logit模型的檢定，分別尋求兩者行為的共同因素及具有影響力的動機。 　　雖然根據迴歸的結果顯示，企業乃是基於許多商業上的理由而使用租稅天堂；然而，其正當性的前提為所有的交易必須是純粹基於商業上的理由而非人為的策略。故從稅務機關的立場而言，它也有理由來關心交易是否按常規的價格或者利潤是否被不當地移轉。所以，合理的稅制乃必須兼顧廠商的商務上的需要與政府維持稅制公平、中立的職責。 　　惟觀乎我國目前對涉外交易之租稅規定，似較偏向於對外來投資之獎勵及規範，對於我國企業對外投資之相關稅負問題則規定甚少。緣此，本文乃就各國對於反租稅天堂措施中常用的一般性與特別性的立法規定，作一比較性的歸納，然後針對美國1993年的修正案作一說明。最後，對於假華僑案與重複課稅之減緩予以檢討，期能從中尋求出一個較為完善的稅制。