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The Most Disadvantaged: An Examination and Analysis of Rural Girls' Access to Higher Education in ChinaLiu, Jinghuan 23 July 2008 (has links)
No description available.
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The social meaning of love in the Gospel of JohnRousseau, Pieter Abraham 30 November 2003 (has links)
The concept of love abounds in the Bible but it is questionable whether the same un-derstanding that the antique audiences of the biblical documents could have had of this concept is prevalent in our time. The reason for such doubt lies, simply, in the noticeable absence of regard for each other among (even devout) people.
The study was directed towards an investigation of theological and popular views on biblical love as well as a brief overview of lexicographical works by known scholars as regards the noun  and the verb . It was found that, despite the vol-ume of entries, not much in the way of clarification of the meaning of  and re-lated words is available. There is, indeed, a dire lack of contemporary social-scien-tific related data as regards this important concept and related matters.
The world of the New Testament differs widely from the one we live in and a brief overview was given from social-scientific sources on the historical-cultural aspects of the first century Mediterranean world. This was done from the perspective of making use of such data in the exegesis of three shorts text-segments selected from the Gospel of John.
The text-segments John 3: 16; 13: 34-45 and 21: 15-17 are well-known for the bear-ing they have on the noun  and the verb  in the Fourth Gospel as well as the popular meaning/s that is quite commonly ascribed to the texts. Exegesis was done from a grammatical-historical paradigm with joint usage of applicable historical-cultural data. / Biblical and Ancient studies / D. Th. (New Testament)
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The social meaning of love in the Gospel of JohnRousseau, Pieter Abraham 30 November 2003 (has links)
The concept of love abounds in the Bible but it is questionable whether the same un-derstanding that the antique audiences of the biblical documents could have had of this concept is prevalent in our time. The reason for such doubt lies, simply, in the noticeable absence of regard for each other among (even devout) people.
The study was directed towards an investigation of theological and popular views on biblical love as well as a brief overview of lexicographical works by known scholars as regards the noun  and the verb . It was found that, despite the vol-ume of entries, not much in the way of clarification of the meaning of  and re-lated words is available. There is, indeed, a dire lack of contemporary social-scien-tific related data as regards this important concept and related matters.
The world of the New Testament differs widely from the one we live in and a brief overview was given from social-scientific sources on the historical-cultural aspects of the first century Mediterranean world. This was done from the perspective of making use of such data in the exegesis of three shorts text-segments selected from the Gospel of John.
The text-segments John 3: 16; 13: 34-45 and 21: 15-17 are well-known for the bear-ing they have on the noun  and the verb  in the Fourth Gospel as well as the popular meaning/s that is quite commonly ascribed to the texts. Exegesis was done from a grammatical-historical paradigm with joint usage of applicable historical-cultural data. / Biblical and Ancient studies / D. Th. (New Testament)
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`n Sosiaal-wetenskaplike benadering tot die eerste-eeuse mediterreense persoonlikheid van Jesus soos gevind in die JohannesevangelieKaiser, Elizabeth Hendrica 30 November 2003 (has links)
This study deals with the character of Jesus in the Gospel of John and follows the social-scientific approach and aims to correct the traditional views regarding the personality of Jesus. The aim is not a personality analysis but to situate Jesus as a typical person who was a part of and functioned in the first Mediterranean world.
The pivotal values of the ancient world such as honor/shame; collectivistic/dyadic personality; family and group orientation; kinship; the patronage system with the patron/broker/client relationship and the purity system are applied to reach the aim of my thesis. It is found that Jesus was a collectivistic/dyadic personality. He functioned in this family orientated as well as in a group orientated community and socially structured patronage system as a broker, totally the contrary to contemporary personality drawings of Jesus found in modern literature. / In hierdie studie, wat 'n skripsie van beperkte omvang is, word nie gepoog om 'n
persoonlikheidsanalise van Jesus te doen nie. Die studie wil die probleem van die
toepassings en interpretasies van Jesus in populere literatuur aanspreek. Jesus word deur
moderne mense en teoloe in prentjies en idees van 'n moderne mens met moderne
kategoriee, denke en perspektiewe, waardes en oordele beskryf, geteken en geinterpreteer,
en dit is nie 'n werklike getroue en realistiese weergawe van Jesus as historiese mens nie.
Jesus word in populere literatuur as 'n individualis geteken; sy persoon en emosies word
alleenlik in moderne denke en kategoriee geinterpreteer en dit word slegs op grond van
moderne individuele ervaring gedoen. Hierdie interpretasies is nie tipies van die
kollektiwistiese, groep-georienteerde eerste-eeuse mediterreense persoon nie. Afsydigheid
en terughoudendheid (4:9, 10; 13:36-38) is kenmerkend van persone in hierdie samelewing
waar warmte in verhoudings ontbreek het (2:16; 9:16)'. Emosies soos 'liefde' wat Jesus
toon, is nie 'n emosionele konnotasie wat in die moderne samelewing dui op die
gevoelslewe van die mens nie. In hierdie antieke samelewing het 'liefde' gedui op
lojaliteit, solidariteit en groepgebondenheid en as Jesus die blinde man sy sig teruggee
(9:7), herstel hy nie hier die geneesde man se plek as individu in terme van die moderne
samelewing nie, maar hy herstel die sieke in sy regmatige, groep-georienteerde sosiale
plek in die antieke samelewing waarin hy - weens sy siekte - as 'buitestaander' geetiketteer
is en dus geen deel in die groep gehad het nie.
In hierdie antieke eerste-eeuse mediterreense samelewing het ander spilpuntwaardes as in
ons moderne samelewing gegeld. In hierdie kollektiwistiese en groepgebonde kultuur het
persone gedeel in 'n gemeenskap met die spilpuntwaardes, norme en ingestelde sosiale
reels van hierdie spesifieke kultuur en aspekte wat vormend op hulle ingewerk het. Jesus
se persoon en optrede moet nagevors word in hierdie sosiale sisteem waar mag deur simbole daargestel is, en waar mense, dinge en gebeure elkeen 'n simboliese werklikheid
verteenwoordig het. / New Testament / M. A. (Biblical Studies)
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`n Sosiaal-wetenskaplike benadering tot die eerste-eeuse mediterreense persoonlikheid van Jesus soos gevind in die JohannesevangelieKaiser, Elizabeth Hendrica 30 November 2003 (has links)
This study deals with the character of Jesus in the Gospel of John and follows the social-scientific approach and aims to correct the traditional views regarding the personality of Jesus. The aim is not a personality analysis but to situate Jesus as a typical person who was a part of and functioned in the first Mediterranean world.
The pivotal values of the ancient world such as honor/shame; collectivistic/dyadic personality; family and group orientation; kinship; the patronage system with the patron/broker/client relationship and the purity system are applied to reach the aim of my thesis. It is found that Jesus was a collectivistic/dyadic personality. He functioned in this family orientated as well as in a group orientated community and socially structured patronage system as a broker, totally the contrary to contemporary personality drawings of Jesus found in modern literature. / In hierdie studie, wat 'n skripsie van beperkte omvang is, word nie gepoog om 'n
persoonlikheidsanalise van Jesus te doen nie. Die studie wil die probleem van die
toepassings en interpretasies van Jesus in populere literatuur aanspreek. Jesus word deur
moderne mense en teoloe in prentjies en idees van 'n moderne mens met moderne
kategoriee, denke en perspektiewe, waardes en oordele beskryf, geteken en geinterpreteer,
en dit is nie 'n werklike getroue en realistiese weergawe van Jesus as historiese mens nie.
Jesus word in populere literatuur as 'n individualis geteken; sy persoon en emosies word
alleenlik in moderne denke en kategoriee geinterpreteer en dit word slegs op grond van
moderne individuele ervaring gedoen. Hierdie interpretasies is nie tipies van die
kollektiwistiese, groep-georienteerde eerste-eeuse mediterreense persoon nie. Afsydigheid
en terughoudendheid (4:9, 10; 13:36-38) is kenmerkend van persone in hierdie samelewing
waar warmte in verhoudings ontbreek het (2:16; 9:16)'. Emosies soos 'liefde' wat Jesus
toon, is nie 'n emosionele konnotasie wat in die moderne samelewing dui op die
gevoelslewe van die mens nie. In hierdie antieke samelewing het 'liefde' gedui op
lojaliteit, solidariteit en groepgebondenheid en as Jesus die blinde man sy sig teruggee
(9:7), herstel hy nie hier die geneesde man se plek as individu in terme van die moderne
samelewing nie, maar hy herstel die sieke in sy regmatige, groep-georienteerde sosiale
plek in die antieke samelewing waarin hy - weens sy siekte - as 'buitestaander' geetiketteer
is en dus geen deel in die groep gehad het nie.
In hierdie antieke eerste-eeuse mediterreense samelewing het ander spilpuntwaardes as in
ons moderne samelewing gegeld. In hierdie kollektiwistiese en groepgebonde kultuur het
persone gedeel in 'n gemeenskap met die spilpuntwaardes, norme en ingestelde sosiale
reels van hierdie spesifieke kultuur en aspekte wat vormend op hulle ingewerk het. Jesus
se persoon en optrede moet nagevors word in hierdie sosiale sisteem waar mag deur simbole daargestel is, en waar mense, dinge en gebeure elkeen 'n simboliese werklikheid
verteenwoordig het. / New Testament / M. A. (Biblical Studies)
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