Univ., Diss.-2004--Tübingen, 2003.

The dissertation called The Life and Work of Professor Otto Rutrle deals with the fate and work of a practical theologian from the second generation of The Czechoslovak Church (Hussite). Introductory chapter is dedicated to Karel Farský, the first patriarch of The Czechoslovak Church (Hussite). It also describes the circumstances of the birth of The Czechoslovak Church (Hussite) and its first years of existence. The second chapter follows Gustav Adolf Procházka, the second patriarch of The Czechoslovak Church (Hussite). The chapter also deals with a fight of The Czechoslovak Church (Hussite) to obtain its own university. The education of theology students is the topic for the third chapter. It describes the education of theology students from the foundation of the church to the year 1990. The main part of the dissertation deals with the life and work of Professor Otto Rutrle, his activity in the church and also on theology faculties. His work on a practical theology is divided to subchapters accordingly to respective subjects.

M.A. (Religious Studies) / Please refer to full text to view abstract

The present thesis deals with the Byzantine Empire at the beginning of the 13th century. The text concentrates on events following the conquest of Constantinople by the crusader army in 1204 and the response of Byzantine elites to the new political reality. The main attention is paid to Theodore I Laskaris and his actions concerning the emerge of Empire of Nicaea. The Nicene Empire is compared to the Empire of Trebizond and the Despotate of Epirus. The purpose of the thesis is to analyze differences of these state units and their relation to the political and cultural tradition of the Byzantine Empire as well as to determinate main elements of the Byzantine statehood. The significant amount of both continuity of social processes and cultural traditions within the Byzantine society is emphasized. The Empire of Nicaea is evaluated as an integral and important part of the history of the Byzantine Empire.

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This dissertation examines the Christological witness function of the Old Testament characters in the Gospel of John. Chapter 1 discusses the problem concomitant to the bi-partite nature of the Christian Bible and the scholarly solutions suggested to remedy this issue. The importance of Christology for John and the Gospel's indebtedness to the Jewish heritage is also noted. Combining these two aspects, some scholarly attempts to account for Johannine Christology in terms of Jewish hero redivivus theories are reviewed. An important consensus has emerged from German scholarship that sees the role of the Old Testament as Christological witness. This perspective gave impetus to the present research concerning the same witness function of the Old Testament characters. The rest of chapter 1 discusses the preliminary questions, such as, the justification, contributions, methodology, terms, and limits of the present study. Chapter 2 investigates the contribution of Jacob and Abraham to Johannine Christological understanding in view of relevant intertestamental Jewish literature. In contrast to some scholarly arguments, the main function of these patriarchs is to undergird the messianic identity of Jesus. Chapter 3 concerns Elijah in early Judaism and John. The eschatological expectation of Elijah in the former period is marked by his militant subjugation of the gentiles along with the reconciliation ministry. The contextual reading of the passages related to Elijah in John reveals that he is a type of John the Baptist rather than Jesus. Chapter 4 examines David, probably the most influential messianic prefiguration of the intertestamental period. He is characterized by his competence as a ruler, his loyalty to Judaism, and his status as an eschatological figure. While the first half of John's Gospel does not portray Jesus as a Davidic figure, the latter half is replete with the references to the Davidic trials. Although one can argue for a correspondence between David and Jesus in the Johannine passion accounts, the analogy is more evident between Yahweh and Jesus, let alone the suffering aspect of David, which did not constitute the messianic expectations of early Judaism. Chapter 5 engages in a study of Moses as depicted in early Judaism and John. In contrast to the perspectives of the Hebrew scriptural traditions, in which Moses is understood as the prophet par excellence, the fourth evangelist presents him merely as a Christological witness, not as a messianic prefiguration. Chapter 6 summarizes the foregoing observations and offers hermeneutical implications for the study of the Gospel of John, especially with reference to the redactional capability of the fourth evangelist and the value of the intertestamental Jewish literature. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

My thesis offers a comparison of the Minor Prophets commentaries of Theodore of Mopsuestia and Cyril of Alexandria, isolating the role each assigns (1) the Twelve Prophets in their ministry to Old Testament Israel and (2) the texts of the Twelve as Christian scripture. While the two produce radically different commentaries in terms of quantity and detail of christological interpretation, the source of their divergence cannot be reduced to Cyril's admitting messianic prophecy whereas Theodore does not. Rather, I argue that Theodore does acknowledge christological prophecies, as distinct from both retrospective accommodation and typology. Further, a careful reading of Cyril's Commentary on the Twelve limits the prospective christological revelation he ascribes to the prophets and reveals the positive role he grants the Mosaic law prior to Christ's advent. My thesis secondly explores the Christian significance both Theodore and Cyril assign to Israel's exile and restoration, the pivotal event to which the Twelve bear witness. I here argue that Theodore's reading of the Twelve Prophets, while not attempting to be christocentric, is nevertheless self-consciously Christian. Cyril, unsurprisingly, offers a robust Christian reading of the Twelve, yet this too must be expanded by his focus on the church and concern to equip the church through the ethical paideusis provided by the plain sense of the prophetic text. Revised descriptions of each interpreter lead to the claim that the label “christocentric” obscures more than it clarifies and polarizes no less than earlier accounts of Antiochene/Alexandrian exegesis. I advocate rather for an approach that takes seriously Theodore's positive account of the unity and telos of the divine economy and the full range of Cyril's interpretation, in order to move beyond a zero-sum assessment and offer instead a positive account that appreciates the strengths of each Christian reading of the Twelve.

本論文主要在探討俄羅斯東正教政教關係之演變。在研究方法上，主要依據”政教關係”的理論以及相關的文獻分析來進行之。本文的架構以教會過去的歷史、俄羅斯官方的意識型態以及政府的宗教政策之演變為主軸，據此來探討一九九一年底之後，俄羅斯政教關係之變化。 本論文共分五章。第一章說明本文之研究方法與架構。第二章則將帝俄時期至一九八五年以前的俄羅斯政教關係的歷史背景作一簡單的敘述。一九一七年以前，東正教一直是俄羅斯的國教。與其他的教派相比，東正教會享有許多特權，例如，它得以免除稅務以及公民應盡之義務。在蘇聯時期，東正教會喪失原來獨享之特權並且遭受到殘酷之宗教迫害；不過這種情況到戈巴契夫上台以後有了轉變。 本文第三章首先題到戈巴契夫在蘇聯境內實行政治與經濟領域之革新，這些政策伴隨官方意識型態之轉變，導致政府宗教政策的大幅修正，政教關係也因此有所突破。此時俄羅斯東正教會再度受到重視，並且可以進行它的復興工作。在蘇聯解體之後，東正教在俄羅斯的政治上依然扮演著重要的角色。在第四章裏我們將探討教會與俄羅斯政府之間如何相互影響。第五章將對本文作一個總結，並討論俄羅斯政教關係可能的發展方向，以及俄羅斯東正教之未來前景。 / This dissertation focuses on the changes in the relationship between the Russian government and the Russian Orthodox Church. The methodology for this thesis is based on the “Politics-Religion Mutuality”Theory and the analysis of documents pertaining to the two related parties. The framework of this study is based upon three essential topics: the history of the church, the evolution of Russian ideology and the religious policies of Russian government.Analyzing these three topics we may find out how the Russia politics-religion relationship changes after the end of 1991. There are five parts to this thesis. Each part has a chapter devoted specifically to it. In chapter one the methodology and the framework of this dissertation will be expounded. In chapter two the author gives an outline of the history of the relationship between the state and the church. Before 1917 the Russian Orthodox Church was the state church of Russia. Being the official church, the Russian Orthodox Church had many privileges as compared with other denominations, for example, it was exempt from assessments and civic obligations. In the Soviet Union the Russian Orthodox Church lost its monopolistic power and suffered brutal religious persecution. This, however changed when M. Gorbachev headed the government. Chapter three, the turning point, shows the new policies in political and economic domains within the USSR enacted enforced by Gorbachev. These changes to the official ideology also led to large-scale changed in religious policy. At this time the Russian Orthodox Church became highly regarded again in the USSR and could proceed with its own revival. After the disintegration of the USSR, the Russian Orthodox Church was still highly regarded and played an important role in Russia's politics. In chapter four we investigate how the church and the government influenced each other. In chapter five we conclude with a summery, the possible development of mutuality between the Russian Orthodox Church and the prospects of the Russian Orthodox Church.

<p>Mitt syfte med denna uppsats var att undersöka Katolska och Syrisk-Ortodoxa kyrkans förståelse av bikten. Det var på grund utav mitt intresse för båda kyrkorna samt att jag inte funnit något liknande material på svenska som jag valde just detta syfte med min uppsats. Jag har i bästa möjliga mån försökt presentera och analysera bikten utifrån katolsk och syrisk-ortodox tradition. Jag har genom att granska de båda traditionernas katekeser samt bibeln och andra källor, försökt söka deras förståelse av bikten samt hur de tänker kring de olika delarna som bikten omfattas av. Jag valde ut de texter som jag kände passade bäst och var mest representativa för traditionerna samt de texter som har en koppling till kyrkans auktoriteter, det vill säga påvar och patriarker. Genom att använda mig av primärkällor som är skrivna ur ett inifrån perspektiv har jag kunnat få ta del av den korrekta förståelsen om av vad traditionerna egentligen tycker om och förstår av bikten.</p>