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The two hands of God implications of the filioque for theology of religions /Howard, Michelle Janée. January 2006 (has links)
Thesis (M.C.S.)--Regent College, 2006. / Abstract and vita. Includes bibliographical references (leaves 116-122).
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Presenting the gospel to the poor in a multi-social-class congregationBouchelle, Dan, January 2004 (has links)
Thesis (D. Min.)--Abilene Christian University, 2004. / Includes abstract and vita. "March 2004." Includes bibliographical references (leaves 96-99).
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Landmark Baptists ecclesiology can affect soteriology /Pevehouse, James Melvin. January 2005 (has links)
Thesis (Th. M.)--Dallas Theological Seminary, 2005. / Includes bibliographical references (leaves [66]-68).
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Saved or not? speaker meaning attributed to salvation and Ukusindiswa in a church contextKerr, Nicholas Brabazon 03 1900 (has links)
Thesis (MPhil (General Linguistics))—University of Stellenbosch, 2009. / Members of churches commonly use the English terms salvation/saved and their isiZulu
equivalents insindiso/ukusindiswa. Implied meanings seem to have become attached to these
terms, especially in isiZulu, which could cause miscommunication due to the attitudes of
superiority of the so-called “saved ones” (abasindisiwe) and consequent antagonism amongst
certain ecclesiastical groupings.
The question addressed by this study was whether or not the meaning of the term to be saved
and its isiZulu translation ukusindiswa, as understood by a selection of isiZulu-speaking
Christians, is unambiguous. A further question was whether – should it be the case that these
terms are found to be ambiguous – to be saved and its isiZulu translation ukusindiswa could be
rehabilitated.
Nine people from various denominational backgrounds, both lay and ordained, were
interviewed in order to discover how they understood the terms in question. The interviewees
were asked ten question, including questions on the influence of cultural practices on the
meaning of the terms. These cultural practices were in connection with ancestors, as
experienced in Zulu culture, and the influence of their understanding of the terms on the
permissibility of ancestral practices. The answers given by the interviewees revealed certain
trends. One of them was that, for some isiZulu speakers, the meaning of the terms included the
aspect of laying aside of all contact with the ancestors. Those who understood the terms in this
manner were seen by the interviewees as having an attitude of superiority and as condemning
members of more traditional churches for their adherence to Zulu culture.
A sociolinguistic analysis of the terms salvation/insindiso and to be saved/ukusindiswa is
presented based on the interviewees’ responses. A conclusion is that the terms are often used
in a biased and/or “loaded” way, which is a principal cause of miscommunication and
misunderstanding. Ways of reducing this misunderstanding are proposed, including the
“rehabilitation” of the terms linguistically and theologically. Greater sensitivity to different
ecclesiastical cultures should be shown, involving the use of inclusive language and the
exercising of the skills of intercultural communicative competence.
This study reveals that the church needs to work at the issues surrounding the terms in
question, the use of which can cause a breakdown in intercultural communication.
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Salvation: An ExplorationWeber, Kelsey Rose 01 January 2013 (has links)
This thesis explores how women in different religious communities relate to the concept of Salvation. Focusing on Buddhism, Judaism, Islam, and Hinduism, this short experimental film, and supplement paper, seek to provide an alternative point of view that translates this unique experience for women in religions that use heavily gendered language and that are rooted in traditional patriarchal cultures. By using the experimental film medium, viewers are able to perceive religion and film in a new way that pushes the viewer to give their own interpretation of the imagery on screen. It also allows viewers to give the imagery meaning and to be submerged in the content of the film. This thesis is an exploration so it does not provide a concrete answer but it encourages a viewer to reevaluate their own spiritual beliefs and to take into consideration an alternative perspective.
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A baptist theology of the childMiller, Gordon Goldsbury 11 1900 (has links)
Baptists, who have traditionally emphasised the authority of
Scripture, agree strongly that New Testament teaching and
practice allows them to baptize only believers upon
profession of ~aith. There are, however, many remaining
questions concerning the relation of children to God and the
place of children in the church which are not as
straightforwardly answered in Scripture; here Baptists often
display little consensus.
Although the principles of corporate solidarity and of
individual responsibility operate in both Testaments, the
development of individual responsibility, already apparent
within later Old Testament history, is carried further in the
New Testament where there is evidence of some breakdown in
family solidarity and of division on the basis of individual
allegiance to Jesus. Discussion of the place of the child in
the early church to the fourth century centres around
questions of original sin, the 'innocence' of children, the
rise of infant baptism and the catachumenate. The historical
survey also investigates the development of Anabaptist, early
Baptist and modern Baptist views of childhood from the
sixteenth to the twentieth centuries.
Baptist perspectives in relation to four current issues in
the theology of the child are considered: original sin and
the 'age of accountability', infant salvation, 'faith
development' and child evangelism. The South African
situation is analysed by identifying amd interpreting areas
of agreement and areas of uncertainty indicated by the
results of a detailed questionnaire distributed amongst
Baptists during 1990-1991.
Baptists need to recognize that children of believers,
although not necessarily saved, are in a creative
relationship with the church, somewhat similar to that of the
catechumenate in the early church. Two particularly
problematic areas are the question of the appropriate age for
baptism, church membership and communion of children. This
is partly because although linked with faith rather than with
~ pastoral wisdom is needed to assess the evidence for
true faith in particular cases. In spite of the difficulties
to be faced, Baptist congregations and all Christians and
churches have much to gain from a careful consideration of
the theological issues related to the place of the child in
the church. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)
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The influence of some ancient philosophical and religious traditions on the soteriology of early ChristianityGibson, Jan Albert 08 1900 (has links)
When reading the Bible in an independent way, i.e., not through the
lenses of any official Church dogma, one is amazed by the many
voices that come through to us. Add to this variety the literary finds
from Nag Hammadi, as well as the Dead Sea Scrolls, then the
question now confronting many spiritual pilgrims is how it came
about that these obviously diverse theologies, represented in the so-called
Old and New Testaments, were moulded into only one
"orthodox" result. In what way and to what degree were the many
Christian groups different and distinctive from one another, as well as
from other Jewish groups? Furthermore, what was the influence of
other religions, Judaism, the Mysteries, Gnostics and Philosophers on
the. development, variety of groups and ultimately on the
consolidation of "orthodox" soteriology? / Philosophy Practical and Systematic Theology / Th.M. (Systematic Theology)
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Dawids- en Sionstradisies as heil en onheil : teologiese en ideologiese tendense in 2 Samuel 7:1-16 en Jeremia 7:1-15 / David and Zion traditions as salvation and doom : theological and ideological tendencies in 2 Samuel 7:1-16 en Jeremiah 7:1-15Coetzee, Gideon Josua 02 1900 (has links)
Text in Afrikaans / In hierdie studie word veral gewerk met twee begrippe naamlik Teologie en Ideologie. Ideologie word gedefinieer as ’n potensieel gevaarlike stel samehangende idees van hoe ’n bepaalde samelewing onder alle omstandighede en tye gestruktureer behoort te word en wat nie teenstand duld nie. Teologie word gedefinieer as nadenke oor God, sy persoon, verhouding en optrede teenoor mense. Teologie is egter nie immuun teen ideologiese invloede nie.
Hierdie punt word geïllustreer uit die geskiedenis van die Judeërs aan die einde van die monargale tydperk aan die hand van twee teksgedeeltes naamlik 2 Samuel 7:1-16 en Jeremia 7:1-15.
Teenoor die vaste geloof in die Dawids- en Sionstradisies, wat in besonder verwoord word in 2 Samuel 7:1-16, wat die volk onder alle omstandighede en te alle tye teen vyande sal beskerm, word die stem van die Jeremia gehoor. Jeremia pleit vir ’n terugkeer na die basiese waarhede van die Jahwistiese geloof naamlik omgee, liefde en regverdigheid en geregtigheid teenoor alle mense.
Die verwerping van Jeremia se boodskap en die vasklou aan die twee ideologies gekleurde tradisies, lei direk tot die Babiloniese ballingskap wat byna die einde van die Judeërs beteken het.
Ook vir die Christelike kerk is die versmelting van ideologie en teologie altyd ’n wesentlike gevaar.
This study focused on two important concepts namely Theology and Ideology. Ideology is defined as a potentially dangerous set of integrated ideas according to which a certain society is supposed to be structured at all times and situations and no opposition is tolerated. Theology is defined as thoughts about God, his person, relations and acts towards people.
Theology can very easily and unknowingly display certain aspects of Ideology. This point is illustrated from the history of the Judean people at the end of the Monarchical period from two texts namely 2 Samuel 7:1-16 and Jeremiah 7:1-15.
Against the firm belief in the David- and Ziontraditions, which is expressed in 2 Samuel 7:1-16, which protected the Judeans against any threat and any enemy, we hear the voice of the prophet Jeremiah. Particularly in Jeremiah 7:1-15 the prophet Jeremiah is pleading for a return to the basic principals of the Yahwistic religion namely, care, love and justice to all people.
The rejection of the message of Jeremiah and the choice for the two ideologically coloured traditions has led to the Babylonian exile that almost caused the end of the Judeans.
This blending of ideology and theology is also potentially a big threat to the Christian church. / This study focused on two important concepts namely Theology and Ideology. Ideology is defined as a potentially dangerous set of integrated ideas according to which a certain society is supposed to be structured at all times and situations and no opposition is tolerated. Theology is defined as thoughts about God, his person, relations and acts towards people.
Theology can very easily and unknowingly display certain aspects of Ideology. This point is illustrated from the history of the Judean people at the end of the Monarchical period from two texts namely 2 Samuel 7:1-16 and Jeremiah 7:1-15.
Against the firm belief in the David- and Ziontraditions, which is expressed in 2 Samuel 7:1-16, which protected the Judeans against any threat and any enemy, we hear the voice of the prophet Jeremiah. Particularly in Jeremiah 7:1-15 the prophet Jeremiah is pleading for a return to the basic principals of the Yahwistic religion namely, care, love and justice to all people.
The rejection of the message of Jeremiah and the choice for the two ideologically coloured traditions has led to the Babylonian exile that almost caused the end of the Judeans.
This blending of ideology and theology is also potentially a big threat to the Christian church. / Old Testament and Ancient Near Eastern Studies / D.Th. (Old Testament)
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EIS QUE LIVRAREI DA PRISÃO O MEU POVO ISRAEL E JUDÁ : AS PALAVRAS DE SALVAÇÃO EM JR 30-31 COMO PROJETO DE RETRIBALIZAÇÃO / Behold i will free my people Israel and Judah from prison: the words of salvation in Jer. 30-31 as a retribalization projectPeterlevitz, Luciano Robson 27 October 2014 (has links)
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Previous issue date: 2014-10-27 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The purpose of this thesis is to provide an exegetical interpretation of the prophecy from Jeremiah 30-31 from a social perspective. Jeremiah 30-31 forms a literary unit in the book of Jeremiah, composed of subunits that can be designated as pericopae. A large part of the salvific expectations from this literary text needs to be attributed to the books literary origin and comes from the social articulations produced by Jeremiah at the end of the 7th century and the beginning of the 6th century B.C., in support of the poor of the ancient Palestine society, Israel/North and Judah/South. The first salvific statements appearing in Jeremiah 30-31 occurred during the era of Josiah (Jer 30,10-11.18-21; 31,2-5). Salvific expectations originated during this period aimed at the Israelite population of the North. Another intense occurrence of the salvific expectation happened during the years immediately after the fall of Judah in 587 B.C., when Jeremiah again directed a word of hope to the poor of Israel/North, and also included in his message those who remained in the land of Judah/South after the Babylonian destruction. The following pericopae can be found in this scenario: 30,3.5-7.12-17; 31,15.16-20.21-22.27-28.31-34. This present thesis assumes that, in general, Jeremiah 30-31 is a reconfirmation of the demilitarization and breakdown of the urbanization of Jerusalem that happened during that period, being that this new political and economic scenario favored the under privileged people of Palestine. Tribalism is the model of the salvific expectations of the original Jeremiah literature. In the development of a new society, with renewed tribalism, free from the yoke of the monarchy and the imperialists, Jeremiah 30-31 defends the ownership of the lands by the rural people who suffered from the plunder under the Assyrian Empire and the kings of Judah. With the fall of the state of Judah, the poor could resume their lives and possess the land as a means of production and livelihood. The relationship between the words of salvation and tribalism can also be noted in other texts from the book of Jeremiah. The structural verbal proponent of destruction and reconstruction in 31,28 can be found in Jer 1,10; 18,7.9; 24,6; 42,10 e 45,4. The promises of salvation contained in Jer 1,10, 31,27-28 e 42,10 announce the continuity of life in the land of Judah after the catastrophe of 587 B.C. This idea can also be seen in Jer 23,5-6, 30,8-9. In Jer 24,6, on the other hand, we read about a promise for the exiles of Judah that lived in Babylonia under the tribal system. In Jer 3,6-13.19-25; 4,1-2, Jeremiahs salvific expectations present the path for a social reorganization through the conversion to Yahweh. / A presente tese propõe uma interpretação exegética da profecia de Jr 30-31 na perspectiva social. Jr 30-31 forma uma unidade literária no livro de Jeremias, composta por subunidades que podem ser designadas de perícopes. Grande parte das expectativas salvíficas deste trecho literário devem ser atribuídas à literatura originária do livro, e provém das articulações sociais engendradas por Jeremias no fim do século 7 e início do século 6 a.C. em prol dos empobrecidos da antiga sociedade palestina Israel/Norte e de Judá/Sul. Os primeiros ditos salvíficos de Jr 30-31 surgiram na época de Josias (Jr 30,10-11.18-21; 31,2-5). Nessa época, originaram-se as expectativas de salvação dirigidas para as populações israelitas do Norte. Outro intenso surgimento das expectativas salvíficas aconteceu nos anos imediatamente posteriores à queda de Judá, em 587 a.C., quando Jeremias novamente direcionou uma palavra de esperança aos pobres do Israel/Norte, e incluiu também em sua mensagem aqueles que permaneceram na terra de Judá/Sul depois do saque babilônico. Nesse cenário podem ser localizadas as seguintes perícopes: 30,3.5-7.12-17; 31,15.16-20.21-22.27-28.31-34. A presente tese supõe que, de modo geral, Jr 30-31 seja uma reconfirmação da desmilitarização e da desurbanização de Jerusalém ocorridas naquele período, já que esse novo cenário político e econômico favoreceu os desprestigiados da Palestina. O tribalismo é o moto das expectativas salvíficas da literatura jeremiana original. No engendramento de uma nova sociedade, retribalizada, livre do jugo monárquico e dos imperialismos, Jr 30-31 defendem a posse da terra aos camponeses que sofreram espoliações do império assírio e dos reis judaítas. Com a queda do Estado de Judá, os empobrecidos poderiam retomar suas vidas e possuir a terra como meio de produção e subsistência. A relação entre as palavras de salvação e o tribalismo também pode ser notado em outros trechos do livro de Jeremias. A estruturação verbal proponente de destruição e reconstrução de 31,28 pode ser encontrada em Jr 1,10; 18,7.9; 24,6; 42,10 e 45,4. As promessas de salvação contidas em Jr 1,10, 31,27-28 e 42,10 anunciam a continuidade da vida na terra de Judá depois da catástrofe de 587 a.C. Essa ideia também pode ser percebida em Jr 23,5-6, 30,8-9. Em Jr 24,6, por sua vez, lê-se uma promessa para os exilados de Judá, que viviam na Babilônia sob o sistema tribal. Em Jr 3,6-13.19-25; 4,1-2, as expectativas salvíficas de Jeremias apresentam o caminho para a reorganização social através da conversão para Javé.
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[en] THE ACCEPTANCE OF FAITH IN A MULTICULTURAL CONTEXT: CONTRIBUTIONS OF KARL RAHNERS THEOLOGY FOR CONTEMPORARY BELIEVING / [pt] A ACOLHIDA DA FÉ NO CONTEXTO MULTICULTURAL: CONTRIBUIÇÕES DA TEOLOGIA DE RAHNER PARA O CRER HOJEJAIR LUIS REIS 05 April 2010 (has links)
[pt] A presente tese versa sobre o tema da acolhida da fé no contexto
multicultural. Pretende-se evidenciar as contribuições oferecidas pela teologia de
Karl Rahner para o crer hoje. Para tanto, acredita-se que seja pertinente a chave de
leitura da inculturação da fé. Com esse intuito e fundamentada na teologia do
autor, essa pesquisa visa destacar os elementos indispensáveis para pensar a fé e a
inculturação. Deste modo, coube num primeiro momento elucidar em que consiste
o diálogo entre fé e cultura, para em seguida, com base no método antropológicoteológico
transcendental de Rahner e na perspectiva de sua compreensão de
Revelação e fé, assinalar como sua reflexão ajuda a pensar tal relação. São, então,
fundamentais as noções centrais do seu pensamento, tais como a de: Deusmistério
e sua autocomunicação, a da experiência que a pessoa faz de si e de
Deus, a da intrínseca relação entre fé e vida, a da relação entre a dimensão
existencial e sobrenatural da Revelação e da Fé, e, por fim, a da unidade do amor
ao ser humano e a Deus. Do mesmo modo, merecem destaque os diferentes
aspectos inerentes à fé, como: a razão, a emoção, a dimensão espiritual... Neste
âmbito, as diferentes culturas mostram que tais dimensões completam-se e são
determinantes para a unidade da fé. Igualmente determinante é a verdade de que é
no bojo da nossa cultura que se experimenta Deus e é nela que Ele se revela para
nós. Rahner, assim, enfatiza a estreita relação entre fé e experiência e atribui um
papel indispensável à mistagogia. Ou seja, o processo de, com base na experiência
humana, conduzir a pessoa ao mistério indisponível. / [en] This thesis addresses the theme of acceptance of faith in a multicultural
context. We intend to highlight the contributions of Karl Rahner’s theology for
contemporary believing, and therefore we consider the conception of inculturation
to be appropriate. The research then aims to highlight the essential elements to be
taken into account when it comes to thinking faith and inculturation. We firstly
clarify what constitutes the dialogue between faith and culture. Then we focus on
the author’s understanding on such relation on the basis of his transcendentalanthropological
method in theology and his understanding of revelation and faith.
Consequently, the fundamental notions of his thinking are central. We refer to
notions like the one of God as a mystery and his self-communication, the personal
experience of the self and God, the intrinsic relationship between faith and life,
the relationship between the existential and supernatural dimension of Revelation
and faith, and the unity of love of man and God. Likewise, we note the different
aspects related to faith, such as: reason, emotion and spiritual dimension. In this
sense, the different cultures show that such dimensions are complementary and
crucial to the unity of faith. Equally crucial is the truth that it is at the core of our
culture that God is experienced and this is exactly where God reveals himself to
us. Rahner, therefore, emphasizes the close relationship between faith and
experience and says that mystagogy plays a vital role in the process of guiding the
man to the unavailable mystery, based on the proper human experience.
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