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The Global ETD Search service is a free service for researchers
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Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
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Showing 1 to 6 of 6 (0.095 seconds)Spelling suggestions: "subject:"propitiation"" "subject:"propitiations""
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The meaning of Hilasmos in the first Epistle of John 2:2 (Cf. 4:10)Bigalke, Ron J. January 2013 (has links)
Please read the abstract in the thesis. / Thesis (PhD)--University of Pretoria, 2013. / gm2013 / New Testament Studies / unrestricted
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| 2 |
The sacrifice of the mass and the concept of sacrifice among the Xhosa : towards an inculturated understanding of the eucharistSipuka, Sithembele 11 1900 (has links)
The last Supper Jesus had with his disciples on the night before he died on the cross is the foundation of a major liturgical celebration in the Catholic Church called 'the Eucharist'. One of the major designations of the Eucharist is that it is a sacrifice. The starting point of this work is that the sacrificial character of the Eucharist is not as meaningful and relevant for Xhosa people as it should be. The way forward is to study the Eucharistic and Xhosa sacrifices, compare them and suggest ways of rendering the Eucharistic sacrifice meaningful and relevant to Xhosa the people. Although not conclusive, the New Testament gives a strong foundation for the sacrificial understanding of the Eucharist. The Eucharist, as interpreted through the Last Supper accounts, covers all the conventional intentions of sacrifice, i.e. propitiation, communion, thanksgiving and mutual responsibility. The Fathers of the Church affirm the sacrificial character of the Eucharist with varying emphases, but taken together, their understanding shows development of thought and complementarity of themes. In the Middle Ages the most pronounced intention of the . Eucharistic sacrifice is
propitiation and post Tridentine theological reflection is informed by this mentality. According to modem and contemporary thought, Christ's death on the cross, which is sacrarnentally represented in the Eucharist, is not an act performed on our behalf to appease an angry God but God's act of love towards us. The emphasis is on self-offering to God as exemplified by Christ. The Xhosa people still have regard for sacrificial rituals, but modernity has modified and sometimes changed their understanding and practice of sacrifice. The principle of God's universal salvific will and the doctrine of incarnation provide theological grounds for
inculturating the Eucharist. Thus the inclusion of ancestors and use of cultural symbols in the celebration of the Eucharist may render it meaningful to Xhosa people. Relating the Eucharist to Xhosa culture will revitalise the communion element in Eucharistic sacrifice, which element has been lost sight of through the centuries. Eucharistic sacrifice in its turn will help Xhosa Catholics to have a deepened understanding of sacrifice that extends beyond performance of rituals to include self-giving. / Philosophy, Practical & Systematic Theology / D.Th.(Systematic Theology)
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| 3 |
A socio-rhetorical appraisal of Jesus as sacrifice, with specific reference to hilasterion in Romans 3:25-26Ombori, Benard N. 09 1900 (has links)
This dissertation answers the following: "Why did Paul describe Jesus as hilasterion?" Throughout it, I have examined the questions of the "what" versus the
"why": "What is the meaning of hilasterion (hilasterion)" versus "why has the death of
Christ been metaphorised as hilasterion." Notwithstanding the uniformity among
theologians that the meaning (the "what") of the text should occupy centre space, the
enquiries of both Bible translators and Pauline scholars have yielded different meanings
as far as iA.cronpwv is concerned. The question "why" shifts the project's focus from
the meaning of the text to the performativity, which entails asking different questions.
As a result, I have problematised "propitiation," "expiation" and "mercy-seat" as
interpretational models for hilasterion, because these theological models neglect the
rhetorical situation which leads to a misunderstanding of hilasterion. Consequently,
applying the three-pronged rhetorical approaches to my text has enabled me to move the
discussion away from a purely textual, away from the harmonization of "ideas," away
from a traditional theological paradigm thinking only in terms of soteriology and the
salvific to a paradigm where the rhetorical, to where the social-cultural and the religiopolitical
contexts has been taken into consideration. Dispositio has acted as the
foreground for impartiality that facilitated the accommodation of the non-Jews in the
Abrahamic family which is hilasterion's performativity. I have argued that apostrophe
in service of stasis theory had numerous Jewish fundamentals redefined, without which
the notion of hilasterion would not have made sense. I have demonstrated how patron
versus client relationship emerged in the depiction of hilasterion as a gift from God,
evidence of his righteousness, and how riposte operated in dislodging the non-Jews from
their social position and relocating them within the nation of God.
The metaphorisation of Jesus' death and his portrayal as hilasterion had a
number of tasks. It normalised a situation, it brought about an alternative situation into
existence, it endorsed social solidarity, it brought about a different genealogy into effect,
it sanctioned the construction of a "new and superior race," and ulitmatley it produced
inclusivity of the non-Jews into the Jewish family since Jesus tremendously had high
values then extreme value was assigned to the non-Jews. Thus, I have problematised
decontextualised theologising, easy theologising (as "propitiation," "expiation," and
" mercy-seat"), in order to demonstrate that a socio-rhetorical appraisal of hilasterion requires theologians to rethink the categories they operate with. / New Testament / M. Th. (New Testament)
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| 4 |
The sacrifice of the mass and the concept of sacrifice among the Xhosa : towards an inculturated understanding of the eucharistSipuka, Sithembele 11 1900 (has links)
The last Supper Jesus had with his disciples on the night before he died on the cross is the foundation of a major liturgical celebration in the Catholic Church called 'the Eucharist'. One of the major designations of the Eucharist is that it is a sacrifice. The starting point of this work is that the sacrificial character of the Eucharist is not as meaningful and relevant for Xhosa people as it should be. The way forward is to study the Eucharistic and Xhosa sacrifices, compare them and suggest ways of rendering the Eucharistic sacrifice meaningful and relevant to Xhosa the people. Although not conclusive, the New Testament gives a strong foundation for the sacrificial understanding of the Eucharist. The Eucharist, as interpreted through the Last Supper accounts, covers all the conventional intentions of sacrifice, i.e. propitiation, communion, thanksgiving and mutual responsibility. The Fathers of the Church affirm the sacrificial character of the Eucharist with varying emphases, but taken together, their understanding shows development of thought and complementarity of themes. In the Middle Ages the most pronounced intention of the . Eucharistic sacrifice is
propitiation and post Tridentine theological reflection is informed by this mentality. According to modem and contemporary thought, Christ's death on the cross, which is sacrarnentally represented in the Eucharist, is not an act performed on our behalf to appease an angry God but God's act of love towards us. The emphasis is on self-offering to God as exemplified by Christ. The Xhosa people still have regard for sacrificial rituals, but modernity has modified and sometimes changed their understanding and practice of sacrifice. The principle of God's universal salvific will and the doctrine of incarnation provide theological grounds for
inculturating the Eucharist. Thus the inclusion of ancestors and use of cultural symbols in the celebration of the Eucharist may render it meaningful to Xhosa people. Relating the Eucharist to Xhosa culture will revitalise the communion element in Eucharistic sacrifice, which element has been lost sight of through the centuries. Eucharistic sacrifice in its turn will help Xhosa Catholics to have a deepened understanding of sacrifice that extends beyond performance of rituals to include self-giving. / Philosophy, Practical and Systematic Theology / D.Th.(Systematic Theology)
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| 5 |
A socio-rhetorical appraisal of Jesus as sacrifice, with specific reference to hilasterion in Romans 3:25-26Ombori, Benard N. 09 1900 (has links)
This dissertation answers the following: "Why did Paul describe Jesus as hilasterion?" Throughout it, I have examined the questions of the "what" versus the
"why": "What is the meaning of hilasterion (hilasterion)" versus "why has the death of
Christ been metaphorised as hilasterion." Notwithstanding the uniformity among
theologians that the meaning (the "what") of the text should occupy centre space, the
enquiries of both Bible translators and Pauline scholars have yielded different meanings
as far as iA.cronpwv is concerned. The question "why" shifts the project's focus from
the meaning of the text to the performativity, which entails asking different questions.
As a result, I have problematised "propitiation," "expiation" and "mercy-seat" as
interpretational models for hilasterion, because these theological models neglect the
rhetorical situation which leads to a misunderstanding of hilasterion. Consequently,
applying the three-pronged rhetorical approaches to my text has enabled me to move the
discussion away from a purely textual, away from the harmonization of "ideas," away
from a traditional theological paradigm thinking only in terms of soteriology and the
salvific to a paradigm where the rhetorical, to where the social-cultural and the religiopolitical
contexts has been taken into consideration. Dispositio has acted as the
foreground for impartiality that facilitated the accommodation of the non-Jews in the
Abrahamic family which is hilasterion's performativity. I have argued that apostrophe
in service of stasis theory had numerous Jewish fundamentals redefined, without which
the notion of hilasterion would not have made sense. I have demonstrated how patron
versus client relationship emerged in the depiction of hilasterion as a gift from God,
evidence of his righteousness, and how riposte operated in dislodging the non-Jews from
their social position and relocating them within the nation of God.
The metaphorisation of Jesus' death and his portrayal as hilasterion had a
number of tasks. It normalised a situation, it brought about an alternative situation into
existence, it endorsed social solidarity, it brought about a different genealogy into effect,
it sanctioned the construction of a "new and superior race," and ulitmatley it produced
inclusivity of the non-Jews into the Jewish family since Jesus tremendously had high
values then extreme value was assigned to the non-Jews. Thus, I have problematised
decontextualised theologising, easy theologising (as "propitiation," "expiation," and
" mercy-seat"), in order to demonstrate that a socio-rhetorical appraisal of hilasterion requires theologians to rethink the categories they operate with. / New Testament / M. Th. (New Testament)
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| 6 |
DER TOD CHRISTI: DARSTELLUNG UND DEUTUNG IM CORPUS PAULINUM UND IN DER GEGENWÄRTIGEN DISKUSSION UM DIE SÜHNETHEOLOGISCHE DEUTUNG DES TODES JESU / The death of Christ: presentation and interpretation in the Corpus Paulinum and the recent debate regarding its atoning propitiatory significanceOrth, Christopher Jonas 02 1900 (has links)
Text in German, abstracts in English and German / Die Diskussion zum richtigen Verständnis des Todes Christi hat zu Beginn des 21. Jahrhundertsnoch an Vehemenz zugenommen. Dabei wird vor allem die traditionelle Deutung desTodes Christi als stellvertretender Sühnetod stark kritisiert und ihre Berechtigung in Fragegestellt. Die vorliegende Arbeit nimmt die wesentlichen Fragen dieser Kritik aus dem deutschsprachigenRaum auf. Anhand einer historisch-kanonischen Exegese der Stellen, bei denen derTod Christi in den als echt anerkannten paulinischen Briefen explizit oder implizit angeführtwird, wird die jeweilige Deutung dieses Todes geprüft. Ferner werden die Fragen nach demtraditionsgeschichtlichen Hintergrund der verschiedenen Deutungen behandelt. Lässt sich dieVorstellung des stellvertretenden Sühnetods bei Paulus als zentrale und angemessene Deutungdes Todes Christi nachweisen oder kann sie aufgegeben werden? / The discussion of the proper interpretation of the death of Christ has been gaining momentum
since the beginning of the 21st century. In particular, the traditional interpretation of Christ’s
death as expiation and penal substitution faces severe criticism and its warranty is challenged
from several perspectives. This thesis takes up the essential critique voiced in the discussion in
central Europe. By means of a historical-canonical exegesis of the explicit or implicit references
to Christ’s death in the authentic Pauline letters, it examines how Christ’s death is understood
in each case. The questions of the possible backdrop of these references to the death
of Christ will also be examined. The thesis argues that, in Paul’s understanding of Christ’s
death, penal substitution and atonement are appropriate and central categories which must not
be abandoned in reconstructions of Pauline soteriology / New Testament / .M. Th. (New Testament)
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