Thesis (Ph. D. in Religion)--Vanderbilt University, Dec. 2008. / Title from title screen. Includes bibliographical references.

D.Litt. et Phil. / In the words of du Rand (1997:1), ' ... theology is the primary unifying thread in the narrative of the Apocalypse'. The reason for this is the God who occupies centre-stage in the book. God hold the entire book in His hand. Everything is linked to Him. The next step is to appreciate how God gives both a particular perspective and then a resultant thrust to the book. This perspective on life, history and salvation is called the world-view (Weltanschauung) in this thesis. It's the view from the position of transcendence. Yet unlike deists or the pagan helpless gods, the God of the Bible (which is also the God of the Apocalypse) is directly involved in the affairs of this world. This is true from creation in the past, the sustaining process, the saving reality and ultimately the terminating of history. It's at this point that this thesis chose the word 'influence' to be part of its title. It is God who initiates, sustains and terminates matters in the theological thrust. The theological thrust is not a mere evolutionary development or a dialectical process. God in His transcendence enters the process and thus becomes 'immanent'! 'The reader gets the impression that the whole drama originates with God on his throne, coming to earth through the Lamb, as God's agent, and concludes with God on his throne'. (Du Rand, 1997:4). Crucial to God's influence is the agency of the 'Lamb'. 'Christ's sacrificial death belongs to the way God rules on earth. What has been accomplished in heaven, namely God's reign, is visibly manifested on earth through the slaughtering of the Lamb' (Du Rand, 1997:11). The method is that of triumph through suffering, first - with apparent defeat. Then comes resurrection at the hands of God - an intervention of God as He accomplishes His purposes. This mode was demonstrated in the death and resurrection of Jesus. In turn - this becomes the model to the Church as it triumphs through suffering (See Rev.11:1-11).

D.Litt.et Phil. (Biblical Studies) / Please refer to full text to view abstract

Thesis (MTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: The story a congregation tells of itself, helps it to understand who it is, where it is coming from and where it is going. The story confirms the congregation's very existence, it reveals its character and confesses to what it stands for. This study is an attempt by the researcher to explain the identity of the Dutch Reformed Congregation of Grootmist in as scientific a manner as possible. This study will determine the identity of the parish by means of a brief historical synopsis. It is an attempt to provide a base and practice theory with which to empower the congregation to operate more effectively within the bounds of its own unique context. The second chapter (after the introductory chapter) deals with the church as seen within the context of a changing world. The church will not be able to understand itself if it cannot understand the world around it. Both the base and the practice theories of a congregation are affected when set within the unique context of a small mining community. The third chapter focuses on a broad analysis of the congregation and uses this knowledge to provide a systematic understanding of the activities of the congregation. Chapter four is spent on formulating a base theory which uses the metaphor "sojourners and strangers" to explain the nature of the church. The practical theory is explained in chapter five and guidelines are established as to how the basic theory should function in practice. The practical theory focuses mainly on establishing enriched spirituality and koinonia structures. Chapter six focuses on the important role of leadership in the implementation of the basic and practical theory. Chapter seven gives a pro active projection for further study in order to keep up the momentum of congregational renewal. / AFRIKAANSE OPSOMMING: Die verhaal wat In gemeente oor haarself vertel, help haar om te verstaan wie sy is, waarvandaan sy kom en waarheen sy op pad is. In Gemeente se storie bevestig dat sy bestaan, dit openbaar haar karakter en dit bely waarvoor sy staan. Hierdie skripsie is In poging deur die navorser om op In wetenskaplike wyse die identiteit van die Nederduits Gereformeerde Kerk Grootmist te bepaal. Die navorser wil deur middel van In oorsigtelike geskiedenis van die gemeente verkennend te werk gaan in sy soeke na wat die identiteit van die gemeente is. Hy wil In moontlike basis - en praktykteorie vir die gemeente daarstel om die gemeente te bemagtig tot meer effektiewe modi van gemeente-wees in haar unieke konteks. Naas die inleidende hoofstuk, wil die navorser met die tweede hoofstuk poog om die kerk te plaas in die veranderende wereld waarin sy haar bevind. Die kerk kan haarself nie verstaan as sy nie haar konteks verstaan nie. Die unieke konteks van In myngemeenskap het In direkte invloed op die basis en praktykteorie van die gemeente. Die derde hoofstuk gee aandag aan In gemeente-analise waarin die profiel, strukture en funksionering van die gemeente ontleed word. Daar word deur middel van feitekennis gevolgtrekkings gemaak oor die werksaamhede van die gemeente. Die vierde hoofstuk formuleer die basisteorie vir die gemeente. Die bywoner en vreemdeling-metafoor word aangewys as die uitstaande metafoor om die wese en doel van kerkwees weer te gee. Hoofstuk vyf gee aandag aan In praktykteorie wat riglyne neerle oor hoe die basisteorie in die praktyk behoort te funksioneer. Die praktykteorie is veral gerig op die verdieping in spiritualiteit en koinonia strukture. Die sesde hoofstuk stippel In strategie vir leierskapsontwikkeling uit sod at die basis en praktykteorie in die praktyk tot sy reg kan kom. In hoofstuk sewe word In projeksie geskep vir verdere navorsing sod at die proses van gemeentevernuwing sy momentum kan behou.

Juan Luis Segundo (1925-1996) was a Uruguayan Jesuit priest who, I argue, based his liberation theology on his understanding of existentialism. The major contribution of this thesis is the exploration of unknown and unexplored sources in Segundo's work. These sources support my thesis of his basis in existentialism and are corroborated by his mature theology. This thesis is significant because the connection between existentialism and liberation theology has been widely overlooked. My starting point is Segundo's 1948 book, in which he combines existentialism with personalism and develops a transcendental method grounded in love and inter-subjectivity. The following three chapters develop my argument through his engagement with four existentialist thinkers: Berdyaev, Sartre and Camus, and Heidegger. Chapter 3 demonstrates how Segundo follows Berdyaev's primacy of freedom, which allows for human creativity, but Segundo takes it as a "quality of the will" and relates freedom to love. Berdyaev influences Segundo's preference for a methodology yielding consistent growth rather than a systematic approach to theology. Chapter 4 shows how Sartre's and Camus' understanding of freedom and limits influenced Segundo's sense that a person's lived reality must be the starting point for theological reflection (e.g. the hermeneutic circle). In chapter 5, I use an unpublished manuscript to show how Segundo uses the place of tradition in the Christian church and the role of tradition in Heidegger's phenomenological analysis of Dasein in order to build his theology of "liberative human seeking and divine revelation". In the final two chapters, I draw the new sources together with two of Segundo's widely read books: Faith and Ideologies (1982) in chapter 6 and The Liberation of Theology (1975) in chapter 7. In chapter 6, the transcendental method he first wrote about in 1948 returns and he addresses materialism and personalism. Chapter 7 serves as my conclusion and uses Segundo's hermeneutic circle as the fullest manifestation of my argument.

Thèse : Littérature : München : 1979. / Bibliogr. p. 107-125. Index.

Thesis (MTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: The small rural congregations, of which the Dutch Reformed Congregation ofHofmeyr is part, strive to keep the status quo with their congregational structure and leadership. However the times we live in is characterised with a lot of changes. The rural areas cannot escape al these changes. It brings these congregations at a T-junction in the road, where they must decide which way to go. The problem is that these congregations do not always have a good understanding of who, what en how the church must be. With this self-initiated study the researcher tries to put in place a practicaltheological process for the Dutch Reformed Congregation of Hofmeyr with the aim to work out her nature and character, her ministry practise and structures. The researcher tries to discus in practicaltheological terms the future of the Dutch Reformed Congregation ofHofmeyr with spesific focus on the development of new structures for the faith-leaders of the congregation. With this study the researcher wants to render an account of the history, the statistics of the previous 17 years and an analysis of the context of the congregation with the aim to discern the current understanding of the congregation about the church. Through interaction with Scripture and other disciplines the researcher wants to develop a possible base and practical theory for the congregation. Following from this the researcher wants to set guidelines for the process of developing a new ministry practise. In this process the development and rol of the faith leaders is a keyfactor. The study is arranged in the following chapters: In the introduction the researcher places the study in the proper framework. The different dimensions of the study are explained. The purpose is to orientate the reader about the congregation, the community and the specific area of this research. The purpose of the second chapter is to give the reader a picture of the congregation and the context in which the congregation functions. It becomes clear that the members of the congregation grow older and hardly any young people join the congregation. The younger members and children of the congregation grow-up in an altogether different world than the older members did and very few of them make sense of the traditional way of being a congregation. The changes in the world have the result that the current way of being a congregation is just not exceptable to anybody. In the third chapter the researcher explains the paradigm shifts and megatrends observed in the world and their influence on the church as a whole, also the influence there-of on the local community and congregation. It becomes obvious that the small rural congregation cannot side-step these shifts and trends - with one part of the congregation routed firmly in the Christendom-era paradigm and another part of the congregation on its way to a different but still undefined paradigm. This whole process brings uncertainty and stress in the congregation. Following from this knowledge of the world and the congregation the researcher tries to develop a more Scripture-based understanding of who, what and how the congregation is supposed to be. The focus is to develop an improved base theory for the congregation. In the forth chapter this base theory for the congregation must be put into practice. The researcher tries to show what does this base theory means in practice. The following comes into play: the congregation must be an open family of God. We must not only say that we believe. We must have a faith that we live in practice. Each member must participate with his/her gifts in the different ministries of the congregation. The congregation must reach-out to the community to help the poor develop different skills with the focus to break the cycle of poverty. We must have good communication between all the different generations. We must be a congregation that loves nature and preserve it for posterity. Lastly we must have leaders that inspire and motivate the congregation through their service. In the fiveth chapter the researcher tries to develop a strategy to implement the practical theory of the previous chapter. The focus is on the development and equipping of faith leaders. The researcher presents some guidelines for doing this. He demonstrates that a new structure for the congregation is needed to be faithful in the development of these faith leaders. / AFRIKAANSE OPSOMMING: Die klein plattelandse gemeentes, waarvan die Ned. Geref. Gemeente Hofmeyr, deel is, strewe om die status quo rondom hul gemeentelike struktuur en leierskap te handhaaf. Die tye waarin ons lewe word egter gekenmerk deur baie veranderinge. Die platteland kan ook nie ontkom aan al hierdie veranderinge nie. Dit bring die gemeentes by 'n T-aansluiting in die pad waar hulle keuses moet uitoefen. Die probleem is egter dat diesulke gemeentes nie altyd 'n goeie verstaan het van wie, wat en hoe die kerk moet wees nie. Met hierdie selfgemisieerde studie poog die navorser om vir die Ned. Geref. Gemeente Hofmeyr 'n prakties-teologiese proses daar te stel, met die doel om sy aard en wese, sy bedieningspraktyk en 'n bedieningstruktuur uit te werk. Die navorser poog om in prakties-teologiese terme die toekoms van die Ned. Geref. Gemeente Hofmeyr, te beredeneer, met spesifieke toespitsing op die ontwikkeling van nuwe strukture vir die geloofsleiers van die gemeente. Met hierdie ondersoek wil die navorser deur middel van 'n oorsigtelike geskiedenis, die statistiese gegewens van die afgelope 17 jaar en die ontleding van die konteks van die gemeente, bepaal wat die huidige kerkbegrip van die gemeente is. Dan, in wisselwerking met die Skrif en ander wetenskappe, 'n moontlike basis- en praktykteorie vir die gemeente daarstel. Hieruit voortvloeiend, poog die navorser om riglyne vir die proses na die ontwikkeling van 'n nuwe bedieningspraktyk daar te stel. Die ontwikkeling en rol van geloofsleiers staan in die proses sentraal. Die studie word in vyf hoofstukke verdeel: Met die eerste hoofstuk poog die navorser om inleidende opmerkinge oor die verskillende dimensies van die navorsing daar te stel. Die doel is om die leser te orienteer ten opsigte van die gemeente, gemeenskap en vakgebied van die navorsing. Die tweede hoofstuk poog om 'n beeld van die gemeente en die konteks waarbinne die gemeente homself bevind, daar te stel. Dit is duidelik dat ons met 'n al ouerwordende gemeente te doen het. Die jonger lidmate en kinders van die gemeente word in 'n heel ander wereld groot en min vind enige sin in die tradisionele manier van gerneente-wees. Die verandering in die wereld rondom almal maak dat die huidige manier van gerneente-wees vir niemand meer aanvaarbaar is nie. In die derde hoofstuk kom die paradigma-skuiwe en hul invloed op die kerk as geheel, en die uitwerking daarvan op die plaaslike gemeenskap en gemeente, aan die orde. Dit word duidelik dat daar 'n groot paradigma skuif in die wereld aan die gebeur is en dat selfs ons, in die klein plattelandse gemeente, die invloed van die verskuiwing ervaar. Die een dee! van die gemeente is volledig in die vorige paradigma en die ander deeIis op weg na iets anders. Dit bring baie onsekerheid en spanning in die gemeente na Yore. Vanuit hierdie verstaan, poog die navorser om die bestaande verstaan van die gemeente-wees te plaas op In meer Skrifgefundeerde grond van wie, wat en hoe die gemeente moet wees. Die strewe is om In meer gesonde basisteorie vir die gemeente te ontwikkel. Met die vierde hoofstuk word hierdie basisteorie vir die gemeente in die praktyk omskep. Daar word gepoog om aan te dui wat dit prakties vir die gemeente beteken. Die volgende sake word aangeraak: Die gemeente moet In oop familie van God wees. Ons moenie net se ons glo nie, maar In geleefde geloofbesit. Elke lidmaat moet volgens sy/haar gawes betrokke wees in die vele bedieninge wat daar in die gemeente is. Die gemeente moet uitreik na buite deur onder andere In verskeidenheid vaardigheidsklasse te begin om mense te help om uit die siklus van armoede te breek. Ons moet In gemeente wees waar daar goeie kommunikasie tussen al die generasies is. Ons moet In gemeente van die aarde wees wat omgee vir die natuur en dit bewaar vir die nageslag. Ons moet ook In gemeente wees met In leiersgroep wat inspirerend en motiverend in die gemeente dien. Met die vyfde hoofstuk poog die navorser om In strategie te ontwikkel om hierdie praktykteorie wat in die vorige hoofstuk na yore gekom het, te implementeer. Die daarstelling en ontwikkeling van geloofsleiers word duidelik as die hoof-fokus uitgewys. Daar word gepoog om riglyne vir geloofsleiers-ontwikkeling uit te stip en dit te plaas binne In nuwe bedieningspraktyk vir die gemeente.

UNIVERZITA KARLOVA V PRAZE HUSITSKÁ TEOLOGICKÁ FAKULTA Recepce Rudolfa Christopha Euckena v díle Karla Statečného Reception Rudolf Christoph Eucken in the work of Karel Statečný Diplomová práce doc. ThDr. Jiří Vogel, Th.D. Bc. Marie Jandásková Praha 2016 Děkuji vedoucímu práce docentu ThDr. Jiřímu Vogelovi, Th.D. za milý, věcný a povzbudivý přístup. Taktéž děkuji všem blízkým za trpělivost, podporu a neztrácení nadhledu. Prohlašuji, že jsem vypracovala práci samostatně, všechny použité prameny a literatura byly řádně citovány. Práci jsem nepoužila k získání žádného jiného, ani stejného titulu. V Praze, dne Marie Jandásková ANOTACE Práce představuje v České republice málo známého německého filosofa Rudolfa Christopha Euckena. Kučera je přesvědčen, že jeho práce inspirovala v první generaci církve československé husitské teologa Karla Statečného, jako příklad inspirace uvádí Kučera prvky blízké personalismu. Práce pracuje s tímto předpokladem a hledá další souvislosti mezi dílem německého filosofa a českého teologa. KLÍČOVÁ SLOVA Eucken, Statečný, život, smysl, hodnota, dějiny, pozitivismus, moderní život, osoba, personalismus, sociální hnutí, socialismus, individualismus, etika, morální teologie, náboženství, filosofie ANNOTATION The work represents the Czech Republic in the littleknown German philosopher...

Examen, dans la tradition néoplatonicienne, et plus particulièrement dans l’œuvre de Proclus, des différentes méthodes de traitement philosophique des données mythologiques recueillies dans diverses traditions du paganisme, et mise en évidence de l’avènement d’une théologie « scientifique ». / Doctorat en philosophie et lettres, Orientation philosophie / info:eu-repo/semantics/nonPublished

Spinoza évaluera la révolution copernicienne et prônera un naturalisme rationaliste et matérialiste contre la tradition onto-théologique, Aristote et Descartes en étant les deux figures clés, sans parler des théologiens et de la Bible. Spinoza interprète l’erreur du géocentrisme comme signalant deux autres erreurs : le dualisme anthropologique classique qui inféodait le corps à l’âme et l’illusion du libre-arbitre. Par la réhabilitation gnoséologique, psychophysique et socio-affective du corps, il prétend conduire l’homme au salut présent, non eschatologique, le réconciliant avec lui-même et avec le Dieu-Nature. La permanence d’une sensibilité anthropologique hébraïque y est prégnante, ce qui n’annule pas des disparités conceptuelles, métaphysiques, sotériologiques et éthiques entre lui et l’Écriture. Ces disparités pourraient rapprocher Spinoza plus d’Aristote que de Descartes. Le projet spinozien tiendra-t-il ses promesses sans retomber dans les travers du mythique et du mystique ? / Spinoza assesses the Copernican revolution and advocates a rationalist and materialistic naturalismagainst the onto-theological tradition, Aristotle and Descartes as the two main figures thereof,theologians and the Bible not to mention. Spinoza interprets the error of geocentrism as indicating twoother errors: classical anthropological dualism which subjugated the body to the soul and the illusion offree-will. By gnoseological, psychophysical and socio-emotional rehabilitation of the body, he claims tolead man to present salvation, not eschatological, reconciling him with himself and with God as Nature.The permanence of Hebraic anthropological sensibility is pregnant, which does not cancel metaphysical,soteriological and ethical disparities between him and the Bible. These disparities could bring Spinozacloser to Aristotle than to Descartes. Will the spinozian project keep its promises without relapsing intothe traps of the mythical and the mystical ?