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1	Tessellated Pictures and Traditional Piety Higham, Matthew K. 20 April 2021 (has links) Nearly 300 years before the rise of a ‘Christianized,’ Eastern Roman Empire, generations of inhabitants in the Eastern Mediterranean and Near East had witnessed a considerable variety and evolution of religious thought. As a result of the expansion of Christian sects throughout the Near East and Mediterranean, in 325 CE, Emperor Constantine I convened a theological council to unite his vast kingdom in the East under a single religious creed. While revisions to the text of the first ‘Nicene Creed’ and subsequent councils would be organized, many dissenting factions refused to relinquish their long-held beliefs and traditions. Some of these ‘heterodox’ sects resisted the religious arm of the Empire and concealed their practices while continuing to worship in secrecy. Clues to the subversion of ‘orthodox’ ecclesiastical mandate may still persist in the mosaic programs of extant churches in the Mediterranean and Transjordan. In particular, the general design of mosaics in the Transjordan (e.g., the Petra Church, Petra; the Church of SS. Lot and Procopius, Khirbet al-Mukhayyat; and the Church of SS. Cosmas and Damian, Jerash) are somewhat similar, yet divergent from designs found within churches from the Italian Peninsula (e.g., the Theodorean Basilical Complex, Aquileia; the Church of San Vitale, Ravenna; and the Church of Sant’Apollinare in Classe, Classe). The purpose of this thesis is to use the principles of semiotic theory to re-evaluate the use of symbols and icons within sacred mosaic programs, juxtaposed against the historical and ecclesiastical context surrounding their creation. mosaics Petra Jerash Khirbet al-Mukhayyat Aquileia Ravenna Classe semiotics symbolism iconography Charles Sanders Peirce Early Christianity Arianism Nestorianism Manichaeism Nicene Creed Byzantine Empire Family, Life Course, and Society
2	Tessellated Pictures and Traditional Piety Higham, Matthew K. 20 April 2021 (has links) Nearly 300 years before the rise of a 'Christianized,' Eastern Roman Empire, generations of inhabitants in the Eastern Mediterranean and Near East had witnessed a considerable variety and evolution of religious thought. As a result of the expansion of Christian sects throughout the Near East and Mediterranean, in 325 CE, Emperor Constantine I convened a theological council to unite his vast kingdom in the East under a single religious creed. While revisions to the text of the first 'Nicene Creed' and subsequent councils would be organized, many dissenting factions refused to relinquish their long-held beliefs and traditions. Some of these 'heterodox' sects resisted the religious arm of the Empire and concealed their practices while continuing to worship in secrecy. Clues to the subversion of 'orthodox' ecclesiastical mandate may still persist in the mosaic programs of extant churches in the Mediterranean and Transjordan. In particular, the general design of mosaics in the Transjordan (e.g., the Petra Church, Petra; the Church of SS. Lot and Procopius, Khirbet al-Mukhayyat; and the Church of SS. Cosmas and Damian, Jerash) are somewhat similar, yet divergent from designs found within churches from the Italian Peninsula (e.g., the Theodorean Basilical Complex, Aquileia; the Church of San Vitale, Ravenna; and the Church of Sant'Apollinare in Classe, Classe). The purpose of this thesis is to use the principles of semiotic theory to re-evaluate the use of symbols and icons within sacred mosaic programs, juxtaposed against the historical and ecclesiastical context surrounding their creation. mosaics Petra Jerash Khirbet al-Mukhayyat Aquileia Ravenna Classe semiotics symbolism iconography Charles Sanders Peirce Early Christianity Arianism Nestorianism Manichaeism Nicene Creed Byzantine Empire Family, Life Course, and Society
3	Jesus Christ’s humanity in the contexts of the pre-fall and post-fall natures of humanity: a comparative and critical evaluative study of the views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley Mwale, Emanuel 12 1900 (has links) Bibliography: leaves 653-669 / Before God created human beings, He devised a plan to save them in case they sinned. In this plan, the second Person of the Godhead would become human. Thus, the incarnation of the second Person of the Godhead was solely for the purpose of saving fallen, sinful human beings. There would have been no incarnation if human beings had not sinned. Thus, the nature of the mission that necessitated the incarnation determined what kind of human nature Jesus was to assume. It was sin that necessitated the incarnation – sin as a tendency and sin as an act of disobedience. In His incarnational life and later through His death on Calvary’s cross, Jesus needed to deal with this dual problem of sin. In order for Him to achieve this, He needed to identify Himself with the fallen humanity in such a way that He would qualify to be the substitute for the fallen humanity. In His role as fallen humanity’s substitute, He would die vicariously and at the same time have sin as a tendency rendered impotent. Jesus needed to assume a human nature that would qualify Him to be an understanding and sympathetic High Priest. He needed to assume a nature that would qualify Him to be an example in overcoming temptation and suffering. Thus, in this study, after comparing and critically evaluating the Christological views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley, I propose that Jesus assumed a unique post-fall (postlapsarian) human nature. He assumed the very nature that all human beings since humankind’s fall have, with its tendency or leaning towards sin. However, unlike other human beings, who are sinners by nature and need a saviour, Jesus was not a sinner. I contend that Jesus was unique because, first and foremost, He was conceived in Mary’s womb by the power of the Holy Spirit and was filled with the Holy Spirit throughout His earthly life. Second; He was the God-Man; and third, He lived a sinless life. This study contributes to literature on Christology, and uniquely to Christological dialogue between Evangelical and Seventh-day Adventist theologians. / Philosophy, Practical and Systematic Theology / D. Phil. (Systematic Theology) Adoptionism Alleles Anhypostatic Christology Anthropotokos Alternative Christology Apollinarianism Apthartodocetism Arianism Augustinian model Autosomal chromosomes Autosomal inheritance Born-again Christology Chalcedonian creed Christology from above Christotokos Chromosomes Chromosomal abnormalities Cloning Co-dominance Communicatio idiomatum Complementary base pairing Cri-du-chat syndrome Deoxyribonucleic acid (DNA) Diploid cell Docetism Dominant gene Down syndrome Dynamic incarnation Dynamic monarchianism Eastern Orthodox Christology Ebionitism Embryogenesis Eutychianism Evangelical Christology Existential Christology Functional Christology Genes Gene mutation Gene expression Genome Genotype Gnosticism Hamartiology Haploid cell Heterozygous History of Jesus’ Christology Homoiousios Theology Homozygous Human cloning Immaculate conception Incarnation Incarnational life Inheritance Karyotype Kenoticism Klinefelter syndrome Logos-flesh Christology Meiosis Mitosis Modalistic monarchianism Monarchianism Monophysitism Mutation Nestorianism Nicene Creed One-nature Christology Ontological Christology Organogenesis Patripassianism Phenotype Polygenic inheritance Post lapsarian view/model Prelapsarian view/model Recessive gene Roman Catholic Christology Sabellianism Seventh-day Adventist Christology Sex chromosomes Sex-linked inheritance Speculative Christology Theotokos Turner syndrome Two-natures Christology Unique post-fall Christology Socinianism Soteriology Theotokos Turner syndrome Two-natures Christology Unique post-fall Christology Virginal conception 231.4 Seventh-Day Adventists -- Doctrines Salvation -- Seventh-Day Adventists Fall of man -- History of doctrines Jesus Christ -- History of doctrines Sequerra, Jack Erickson, Millard J. Gulley, Norman R.

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