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The Global ETD Search service is a free service for researchers
to find electronic theses and dissertations. This service is
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Networked Digital Library of Theses and Dissertations.
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 31 to 32 of 32 (0.035 seconds)Spelling suggestions: "subject:"slogans"" "subject:"logans""
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Old testament texts in Malagasy contexts: an analysis of the use of the old testament in three religious contexts in MadagascarRazafindrakoto, Georges Andrianoelina 30 June 2006 (has links)
The Old Testament, which is one of the first books in the Malagasy language, plays an important role in the religious and cultural life of most people in Madagascar, for instance in an increasing tendency to use Old Testament texts in Malagasy religious contexts, which is noticeable both within and outside mainstream Christianity.
The first such case illustrating this trend within the Church is the Malagasy Roman Catholic Church's (MRCC's) application of certain texts in the famadihana (turning of the dead), a custom reflecting traditional Malagasy practices in their strongest form. Almost all the Malagasy churches from their beginning have unsuccessfully attempted to abolish it. Therefore, the MRCC decided to base it on biblical texts and incorporated it in her liturgy in order to make it a Christian celebration. Among the texts used here are: Genesis 49: 33-50: 13; Exodus 13: 19 and Exodus 20: 12. The second case is the Malagasy Lutheran Church's (MLC's) employment of Old Testament texts to create certain items for Nenilava (Tall mother), the founder of the revival movement of Ankaramalaza, who was acknowledged by this Church and the members of this movement as a prophetess and priestess. To demonstrate these roles, and at the same time to confirm her consecration, the MLC and the `children of Ankaramalaza' made for her a priestly robe modelled on the high priest's garments described in Exodus 28 and a silver crown related to Deuteronomy 28. The use of the Old Testament outside the Church is illustrated by the third case, investigating traditio-practitioners' applications of Old Testament texts in their religious practices. Examples include: 1) Exodus 3:1-3; Leviticus 14: 1-8; Jeremiah 8: 22, used in traditional healing; 2) Exodus 3: 5b; Job 33: 6a; Psalm 121: 8a, employed as religious slogans; 3) Leviticus 1-6, applied in traditional sacrifices and offerings; and 4) Psalm 113: 5-6; Genesis 2: 18, 22, employed as references for morality. This project, which describes and analyses how and why the Old Testament is used by different people, Christian and traditionalist, in Malagasy religious contexts, is aimed at developing an interpretive model based on these three cases. More specifically, it seeks to show how the Old Testament can be interpreted and used in contemporary Madagascar/Africa. / Biblical and Ancient studies / D. Th (Old Testament)
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From self-praise to self-boasting : Paul's unmasking of the conflicting rhetorico-linguistic phenomena in 1 CorinthiansDonahoe, Kate C. January 2008 (has links)
The thesis, entitled “From Self-Praise to Self-Boasting: Paul’s Unmasking of the Conflicting Rhetorico-Linguistic Phenomena in 1 Corinthians,” examines the rhetorical conventions of “boasting” and self-praise among those vying for social status and honor within the Greco-Roman world. While the terminological options for “boasting” and self-praise frequently overlap, a survey of these conventions demonstrates that the ancients possessed a categorical distinction between “boasting” and self-praise, which oftentimes conflicted with Paul’s distinction. Clear examples of this conflict appear in 1 Cor 1:10-4:21; 5:1-13; 9:1-27; 13:1-13; and 15:30-32, where Paul addresses the Corinthians’ overestimation of wisdom and eloquence, redirects the Corinthians’ attention away from loyalties to specific leaders to loyalty to Christ, redefines the standards by which the Corinthians should view themselves and their leaders, counters the Corinthians’ tendency to engage in anthropocentric “boasting,” and affirms his own apostolic ministry. It is the Corinthian community’s inability to grasp the application of theocentric “boasting” which leads Paul to address certain aspects and values of secular Corinth that have penetrated the Corinthian community. Thus, operating from an eschatological perspective, Paul critiques both the Corinthians’ attitudes and the Greco-Roman cultural values upon which their attitudes are based. Through irony, self-presentation, imitation, differentiating between theocentric and anthropocentric “boasting,” and distinguishing between personality and gospel rhetoric, Paul challenges the secular notions of social status, power, wisdom, leadership, and patronage and exhorts the Corinthians to focus their attention on their relationship with the Lord rather than on improving their social status or on increasing their honor.
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