For Native peoples, becoming Christian in north america has also meant becoming white. That is, the theological beliefs, cultural habits, and political movements that characterized american colonialism are inseparable. Among its many shortcomings throughout colonial history, Western Christianity has failed on a basic, epistemological level; it has failed to recognize itself as a particular theological tradition, instead positing itself as a universal. The insistence of the particular theological doctrines and scriptural interpretations of european settlers as Truth led to the demise of many Others—a violence to which the Indigenous peoples of this land attest. If, as I have suggested, particular theologies were part and parcel of the western colonial project, then it follows that attempts at disarming the imperial machine must not only involve decolonizing dominant politics and cultural habits, but also decolonizing dominant western theologies. This thesis takes up one of the dominant doctrines in Western Christianity, that of original sin. An analysis of this doctrine is pertinent because, in addition to articulating the dominant western Christian understanding of sin, death, and evil, in the world, it also reveals an undergirding anthropology and an implied soteriology, both of which provided justifications for the genocide on the Indigenous peoples of america. Following the decolonizing methodologies of Native americans Andrea Smith and Laura Donaldson, I will demonstrate that the doctrine is particular, both scripturally and culturally, and that the dominant reading of the supporting texts for the doctrine are neither universal nor necessary. Then I will interrogate the two primary texts, Genesis 3 and Romans 5 with alternative interpretations from Native theologians and the experiences of the doctrine by Native peoples. Finally, I will argue that if western theology is to truly release its monopoly on the Truth, even what it claims to be the True discourses and interpretations within Christianity, it must make itself vulnerable to deconstruction and interrogation by those it has oppressed; it must cultivate a posture of receptivity to the other and Native interpretive approaches, begin the hard work of unsettling settler theologies, and composing non-dominant readings of the bible.

According to biblical record, diseases and illness have troubled individuals almost since the beginning of creation (Wilkinson, 1998: 7). To understand and make sense of sickness, mankind turned to religion. In the Old Testament health is seen as a gift of God, but illness is perceived as a punishment for sin (Leon-Dufour, 1962: 543). The preaching of Job argues against this view. The problem of evil still causes difficulties for the Christian today. God permits such challenges and, in responding to them, mankind is spiritually transformed: spiritual growth. God has given mankind a soul, and this soul is not part of an evolutionary process towards perfection: only Christ waslis perfect! However, through the crucifixion, God recognizes our suffering and we can recognize His suffering elsewhere (Fiddes, 1988: 11). The central question of this research is: How may one demonstrate the legitimacy and validity of miraculous healing through the charism of the Holy Spirit within the Catholic tradition? As healing miracles have an important place in Scripture, an examination is needed of the words used to describe miracles, tracing the English translation back to the original Greek or Hebrew words. Miracle stories are also attested to in secular sources such as the Antiquities of the Jews and the Babylonian Talmud. Scripture contains accounts of healing miracles, particularly in relation to the ministry of Jesus whose healing miracles are in accordance with His teaching. Such miracles were not simply stories spread by the disciples; they were signs, evidence of who Jesus is and that He had come in fulfilment of prophecy. These signs contained the quintessence of the Gospel itself, promoting faith, and that faith is a personal response to an act of witness. Healing is not dependent upon sinlessness, but is a gift of God to His creature: it can be mental, spiritual, emotional, involving relationships and the reconciliation of a person with God and his community through the receipt of the sacraments. Scriptural accounts of healing miracles contained a message that the Kingdom of God had arrived. They were a demonstration of God's truth to believers and non-believers alike and they continued to play an important part in the first Christians' experiences and mission. The church's healing ministry has its roots and authority in Scripture and the continuation of that ministry is through the action of the Holy Spirit. Both in the Early Church and the Church of today, restoration to health is implemented through the Mass and in the practice of a ministry that includes physical care through the establishment of hospitals managed by religious orders and latterly, through care homes staffed by lay volunteers. Consideration is given to Pasteur's (1822-1895) research into microorganisms and the consequent shift in focus to the avoidance of infection and to the development of effective cures. Understandably, the medical profession has concerns about the healing ministry: why are some healed and others not and why cannot healings be tested scientifically in the laboratory? In the Roman Catholic Church tradition shrines have always played an important role as places of pilgrimage and healing and, in spite of the existence of medical committees made up of scientists, doctors and priests to test all claims of healing before the Church acknowledges these as genuine, scepticism remains (Theillier, 2000: 3). Historically inseparable, a gap has developed between science and religion; this thesis attempts to demonstrate the reasons for this and to show that, since both are concerned with aspects of human suffering and death, the wall of separation between medicine and religion can be demolished (Larson and Matthews, 1997 (2): 3-6). As well as modern medical, technological advancements, which have provided exciting developments in the treatment of diseases like cancer, universities such as Edinburgh and Lancaster have established programmes that focus on how a person's faith may influence the progress of illness in a beneficial way. By considering the apparently opposing views of Hume and Lewis (1953: 51), questions arise concerning the extent to which the Laws of Nature are indeed fixed and unchanging; and concerning the contention that when God acts He does not suspend the Laws of Nature, but works with and through them. The researcher's views are either partially or fully endorsed by Boswell (1992), Brown (1984) and Wilkinson (1998); however, it is necessary to research the understanding of those whose scientific expertise prevents them from conceiving of the possibility of miraculous healing (Dawkins, 1997; Hume 1980; Williams, 1992; et al). The thesis addresses contemporary issues: the extent of modern research into the healing ministry and the fact that this is not reflected comprehensively in the training programmes of the Catholic Church for those preparing for the priesthood or as monks and nuns (Hocken, 2001: 54); and the current debate on euthanasia, which demonstrates clearly that the Bible continues to influence not only medical ethics but also, our society as it debates and determines its evaluation of human life. / Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus in cooperation with Greenwich School of Theology, U.K., 2007

En este trabajo se desarrolla un método de restauración inexacta sin derivadas para resolver problemas de programación no lineal con restricciones de igualdad. Los métodos de restauración inexacta constan de dos fases. La primera, llamada fase de restauración, en donde se intenta disminuir una medida de la infactibilidad o no cumplimiento de las restricciones que definen la región factible. Y la segunda, llamada fase de optimalidad o minimización, en donde se intenta disminuir el valor funcional de la función objetivo a minimizar. Se desarrollan en este trabajo varias alternativas para resolver la fase de restauración y se define un algoritmo de región de confianza que utiliza modelos lineales de interpolación multivariados para resolver la fase de minimización. Se presentan además resultados computacionales que muestran la efectividad del algoritmo desarrollado.

One of the poly-Si thin-film cells developed at the University of New South Wales (UNSW) is the EVA cell. In this work, SiN films for EVA cells as an antireflection/barrier coating were investigated. In addition, the effect of hydrogenation pre-treatment of solid phase crystallisation (SPC) on grain size and open-circuit voltage (Voc) was investigated. The SiN films deposited by PECVD were examined for uniformity of the thickness and the refractive index of the films across the position of the samples in the PECVD deposition system. A spectrophotometric analysis was used to determine these film properties. It was found that these properties were very uniform over the deposition area. Good repeatability of the depositions was also observed. A series of SiN film depositions by reactive sputtering were also performed to optimize the deposition process. Parameters adjusted during the deposition were nitrogen flow rate, substrate bias, and substrate temperature. By investigating the deposition rate, refractive index, and surface roughness of the films, the three deposition parameters were optimised. The effects of post SiN deposition treatments (a-Si deposition, SPC, RTA, and hydrogenation) on thickness and refractive index of both SiN films deposited by PECVD and reactive sputtering were investigated by using samples which have the same structure as the EVA cells. The thickness of the PECVD SiN films decreased about 6 % after all the treatments. On the other hand, the thickness reductions of the reactively sputtered SiN films were very small. The refractive index of the PECVD SiN films increased about 0.6 % after the treatments, whereas that of the reactively sputtered SiN films decreased 1.3 % after the treatments. As a possible method to improve the performance of EVA cells, hydrogenation of a-Si was investigated as a pre-treatment of SPC process. There were no obvious differences in the grainsize and the Voc of the EVA cells with and without the hydrogenation. Therefore it is likely that the hydrogenation pre-treatment of SPC does not have a beneficial effect on the performance of EVA cells.

Thesis (D. Min.)--Westminster Theological Seminary, 1987. / Includes bibliographical references (leaves 175-178).

Thesis (M. Sc.)--University of Hong Kong, 1993. / "An individual workshop report." Includes bibliographical references (leaves 71-72).

Thesis (Ph. D.)--Graduate Theological Union, 1983. / Includes bibliographical references (p. [928]-537).

Thesis (D.W.S.)--Institute for Worship Studies, 2004. / Abstract. Includes bibliographical references (leaves 215-223).

Thesis (D. Min.)--Westminster Theological Seminary, 1987. / Includes bibliographical references (leaves 175-178).

Thesis (S.T.M.)--Concordia Seminary, St. Louis, 1991. / Includes bibliographical references (leaves 143-153).