Thesis (D. Min.)--Midwestern Baptist Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 304-310)

Thesis (doctoral)--Universität, Marburg, 2006. / Includes bibliographical references (p. 261-276).

This dissertation presents a new perspective on the function of objects in late-medieval devotional practice through a study of the so-called Soissons group of thirteenth-century French Gothic ivories. These ivory diptychs were sophisticated tools constructed to guide the user through various spiritual exercises that led to prayer. The hitherto unexplained increase in the availability of ivory in mid-thirteenth-century France is accounted for by an alteration in the trade routes that brought elephant tusks from the Swahili coast of Africa to northern Europe: a newly-opened passage through the Straits of Gibraltar allowed a small amount of luxury goods to be shipped together with bulk materials necessary to the northern textile industries. The increasing supply required a revision of the structure of the thirteenth-century craft of ivory. The Soissons group, the first ivory diptychs fashioned during this time of growth in ivory markets, is subdivided into two sections. An itinerant master who traveled throughout the Picard region between 1235 and 1270 crafted the first group. Concurrently, three separate Parisian artists produced the second group based on a Picard model. This dissertation redates all the ivories substantially earlier than previously thought, conclusions which were attained through stylistic analysis. The dense Passion iconography shaped the diptychs’ function in private devotion. The narrative encouraged the viewer to practice a number of spiritual exercises—reading, memorization and compunction—analogous to the three reasons for allowing images in the Christian Church, the triplex ratio. The Passion diptych format introduced with these objects was immensely popular throughout the thirteenth and fourteenth centuries and its conservation over time underscored its effectiveness. The small differences in iconography and composition among the seven Soissons diptychs, however, were subtle modifications to adjust to different audiences and to hone the objects’ efficacy as tools for prayer.

This dissertation presents a new perspective on the function of objects in late-medieval devotional practice through a study of the so-called Soissons group of thirteenth-century French Gothic ivories. These ivory diptychs were sophisticated tools constructed to guide the user through various spiritual exercises that led to prayer. The hitherto unexplained increase in the availability of ivory in mid-thirteenth-century France is accounted for by an alteration in the trade routes that brought elephant tusks from the Swahili coast of Africa to northern Europe: a newly-opened passage through the Straits of Gibraltar allowed a small amount of luxury goods to be shipped together with bulk materials necessary to the northern textile industries. The increasing supply required a revision of the structure of the thirteenth-century craft of ivory. The Soissons group, the first ivory diptychs fashioned during this time of growth in ivory markets, is subdivided into two sections. An itinerant master who traveled throughout the Picard region between 1235 and 1270 crafted the first group. Concurrently, three separate Parisian artists produced the second group based on a Picard model. This dissertation redates all the ivories substantially earlier than previously thought, conclusions which were attained through stylistic analysis. The dense Passion iconography shaped the diptychs’ function in private devotion. The narrative encouraged the viewer to practice a number of spiritual exercises—reading, memorization and compunction—analogous to the three reasons for allowing images in the Christian Church, the triplex ratio. The Passion diptych format introduced with these objects was immensely popular throughout the thirteenth and fourteenth centuries and its conservation over time underscored its effectiveness. The small differences in iconography and composition among the seven Soissons diptychs, however, were subtle modifications to adjust to different audiences and to hone the objects’ efficacy as tools for prayer.

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No description available.

Theophostic Prayer Ministry (TPM) is an unparalleled method of inner healing which was developed in 1996 by Dr. Ed Smith of Campbellsville, Kentucky. The term Theophostic is formed by a combination of two Greek words, namely Theos (God) and phos (light). God's light refers to the central aspect of the ministry during which God gives his light to the counselee in order to expose the emotional wounds from the person's past and to heal it. TPM became known as a method which is exceptionally effective in treating trauma and experience-based problems. Several evaluators of TPM, however, raise questions concerning the doctrinal and philosophical soundness of the base of TPM's theory and practice. Exponents of the anti-psychology movement, like Martin and Deidre Bobgan, are exceedingly condemning in their critique of TPM, and particularly the fact that Smith probably had used insights, concepts and techniques from psychology. In researching the literature on the subject, it was found that the reformed pastoral ministry is relatively lacking in theoretical reflection on and practical implementation of the ministry of inner healing, TPM included. The first main purpose of the research was to scientifically determine whether the doctrinal and philosophical points of departure as well as practice of TPM were sound according to the reformative Scriptural standard. Should the research data indicate that TPM is acceptable in this respect, then the reformed pastoral practice have found at least one method of inner healing to make use of. Should the research data point to the contrary, then the necessary corrections can be done accordingly. The second main purpose of the research was to determine how the theory, practice and even context of TPM can possibly be served by the new light which the research may shed upon it. In the research methodology it is decided to firstly summarize the practical theory of TPM. This was followed on a meta-theoretical level by a qualitative empirical research on TPM, as well as a comparative study on Eye Movement Desensitization and Reprocessing (EMDR), an evenly highly successful psychotherapeutic treatment method for trauma and experience-based problems. In a third meta-theoretical chapter TPM and some of its critics are evaluated in accordance with the Philosophy of the Cosmonomic Idea. Following that, the data of the meta-theoretical chapters were compared in a hermeneutical way with the first practical theory of TPM and all its critique, as well as the reformative theological tradition. The final conclusions of the research indicate that TPM can be recommended to the reformed pastoral ministry as a reformative Scripturally sound method for inner healing and that the TPM theory, practice and context can be improved on several points as has been suggested in the study. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

Theophostic Prayer Ministry (TPM) is an unparalleled method of inner healing which was developed in 1996 by Dr. Ed Smith of Campbellsville, Kentucky. The term Theophostic is formed by a combination of two Greek words, namely Theos (God) and phos (light). God's light refers to the central aspect of the ministry during which God gives his light to the counselee in order to expose the emotional wounds from the person's past and to heal it. TPM became known as a method which is exceptionally effective in treating trauma and experience-based problems. Several evaluators of TPM, however, raise questions concerning the doctrinal and philosophical soundness of the base of TPM's theory and practice. Exponents of the anti-psychology movement, like Martin and Deidre Bobgan, are exceedingly condemning in their critique of TPM, and particularly the fact that Smith probably had used insights, concepts and techniques from psychology. In researching the literature on the subject, it was found that the reformed pastoral ministry is relatively lacking in theoretical reflection on and practical implementation of the ministry of inner healing, TPM included. The first main purpose of the research was to scientifically determine whether the doctrinal and philosophical points of departure as well as practice of TPM were sound according to the reformative Scriptural standard. Should the research data indicate that TPM is acceptable in this respect, then the reformed pastoral practice have found at least one method of inner healing to make use of. Should the research data point to the contrary, then the necessary corrections can be done accordingly. The second main purpose of the research was to determine how the theory, practice and even context of TPM can possibly be served by the new light which the research may shed upon it. In the research methodology it is decided to firstly summarize the practical theory of TPM. This was followed on a meta-theoretical level by a qualitative empirical research on TPM, as well as a comparative study on Eye Movement Desensitization and Reprocessing (EMDR), an evenly highly successful psychotherapeutic treatment method for trauma and experience-based problems. In a third meta-theoretical chapter TPM and some of its critics are evaluated in accordance with the Philosophy of the Cosmonomic Idea. Following that, the data of the meta-theoretical chapters were compared in a hermeneutical way with the first practical theory of TPM and all its critique, as well as the reformative theological tradition. The final conclusions of the research indicate that TPM can be recommended to the reformed pastoral ministry as a reformative Scripturally sound method for inner healing and that the TPM theory, practice and context can be improved on several points as has been suggested in the study. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

<p>This study is a theoretical research concerning Ibn Arabi's Sufi experience and his philosophy of the &quot / unity of being&quot / (also his poetical talent). I therefore adopted the historical and analytical methodologies to analyse and reply on the questions and suggestions I have raised in this paper. Both of the methodologies reveal the actual status of the Sufism of Ibn Arabi who came with a challenging sufi doctrine. Also, in the theoretical methodology I attempt to define Sufism by giving a panoramic history of it. I have also researched Ibn Arabi's status amongst his contemporaries for example, Al-Hallaj and Ibn Al Farid, and how they influenced him as a Sufi thinker during this time.</p> <p><br /> In the analytical study I explore the poems &quot / Tarjuman al Ashwaq&quot / of Ibn Arabi, of which I have selected some poems to study analytically. Through this I discovered Ibn Arabi's Sufi inclinations and the criticisms of various literary scholars, theologians, philosophers and also sufi thinkers, both from the East and the West. In this analysis I have also focused on the artistic value of the poetry which he utilized to promote his own doctrine &quot / the unity of being.&quot / </p>

Thesis (doctoral)--Universität, Hannover, 2007. / Includes bibliographical references.