In the history of exegesis 1 Corinthians 14:34-35 and 1 Timothy 2:11-15 have functioned as the heavy artillery against women in the ministries. From the 4th century BC, when the Church really started to develop from a dynamic underground movement of believers to a state Church organised in the image of the Roman Empire and so became the Catholic Church, women were more and more suppressed under the influence of deeply rooted Hellenistic anthropological ideas that were read into these passages. Only in the second half of the Twentieth Century, under the influence of changes in society after the sexual and feminist revolutions, changes set in that sparked the discussion about the role of women in the Church. This discussion is still continuing – in the Reformed tradition at least. These two passages, however, seem to oppose an overwhelming number of biblical themes and data that at least bring a strong nuance to the picture the two passages seem to portray. The creation of man and woman in the image of God and the protection for women against the arbitrariness of men clearly picture an original and principal equality of men and women. In the circle of disciples around Jesus Christ this becomes even more manifest. This attitude is also visible in the earliest churches. Paul expresses this in Galatians 3:28: In Christ there is no … male nor female. The passages that seem to limit the rights of women in the Church do not actually oppose this picture, but show that for the sake of the proclamation of the gospel not everything is (immediately) allowed. This dissertation attempted to interpret these two passages with the help of the grammatical-historic method. In 1 Corinthians 14:34-35 Paul personally intervenes in the apparent chaotic meetings of the cosmopolitan and charismatic congregation. He requires from different categories of participants – among them the married women that have a Christian husband – to not burden the fellowship with – in the case of the aforementioned women – their (otherwise rightful) participation in the discussion of the prophetic message during the worship service. In 1 Timothy 2:11-15 he gives his friend and student Timothy, the young pastor and teacher of the congregation in Ephesus, tools to call upon the members of the congregation not to start a revolution but to conquer the world for Christ by living an exemplary life. The context of this directive is a heresy that was particularly influencing some women that developed a prominent and domineering attitude in the Church. None of these directives or instructions of Paul talk about special ministries in the Church. It is all about attitude. For the sake of the steady progress of the gospel this attitude is to be determined by discipline and humbleness. However, the form this discipline and humbleness have largely depends on the context of the believers. / MTh (New Testament), North-West University, Potchefstroom Campus, 2014

吳昶興. / 論文(哲學博士)--香港中文大學, 2001. / 參考文獻 (p. 191-245) / 中英文摘要. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Wu Changxing. / Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2001. / Can kao wen xian (p. 191-245) / Zhong Ying wen zhai yao.

<p>Bilaga: 1 partitur</p>

This dissertation analyses the use of the word “religion” in Canadian law and theorises the consequences of its use for the legal protection of religious movements in Canada. Chapter One establishes the problems of the word “religion” in academic discourse by providing an overview of work in the field of critical religion. This dissertation considers whether the critiques of the term “religion” by scholars working within critical religion are equally relevant when considering the role of religion in human rights law. Chapter Two turns an investigative eye toward Canadian case law using the word “religion”, from Chaput v Romain (1959) to Alberta v Hutterian Brethren of Wilson Colony (2009). The analysis highlights how the use of “religion” in Canadian law does indeed reflect academic concerns. Chapter Three uses queer theory to speculate the consequences of an unstable concept of religion for the protection of religious freedom, especially as it pertains to new religious movements. Judith Butler’s notions of performativity and drag are applied to theorise the performance of “religion” and its outcomes. Some suggestions for how to proceed conclude the dissertation.

This final thesis aims to introduce the reader with the Helsinki School phenomenon especially with the less known facts. The great deal of attention is dedicated to the historical development of teaching photography in Finland which precede the phenomenon itself. First chapter is chronologically ordered for better clarity, since the origination to present time. Other important part is dedicated to the term of the Helsinki School and to Timothy Persons as its founder. The third and last chapter is focused to selection of six artists of the Helsinki School. Their work is described by the monographic method. After reading my work, the reader should have a clear idea of what preceded the Helsinki School, what is characteristic for it and who are its members. I would like to approach the reader with this topic from as many angels as possible so that the picture of the Helsinki School is complete.

This dissertation analyses the use of the word “religion” in Canadian law and theorises the consequences of its use for the legal protection of religious movements in Canada. Chapter One establishes the problems of the word “religion” in academic discourse by providing an overview of work in the field of critical religion. This dissertation considers whether the critiques of the term “religion” by scholars working within critical religion are equally relevant when considering the role of religion in human rights law. Chapter Two turns an investigative eye toward Canadian case law using the word “religion”, from Chaput v Romain (1959) to Alberta v Hutterian Brethren of Wilson Colony (2009). The analysis highlights how the use of “religion” in Canadian law does indeed reflect academic concerns. Chapter Three uses queer theory to speculate the consequences of an unstable concept of religion for the protection of religious freedom, especially as it pertains to new religious movements. Judith Butler’s notions of performativity and drag are applied to theorise the performance of “religion” and its outcomes. Some suggestions for how to proceed conclude the dissertation.

German text / Nach grundsätzlichen Überlegungen zur Allgemeingültigkeit, Kultur- und Zeitbezo-genheit neutestamentlicher Aussagen untersucht die vorliegende Studie das Lehrver-bot der Frauen im gesamtbiblischen Kontext. Dadurch resultiert 1. Timotheus 2:12-14 als Schlüsseltext in der Frage, ob Frauen für den leitenden und lehrenden Dienst in der Gemeinde zugelassen sind. Hinweise für das richtige Verständnis von 1. Ti-motheus 2:12-14 sind Vergleiche mit anderen paulinischen Verweisen auf erzählte Ereignisse des Alten Testaments und ihre Funktion im jeweiligen Diskurs, die Wir-kungsgeschichte der Schöpfungsreihenfolge und von Evas Fall im Frühjudentum sowie die Funktion dieser Verweise in der Argumentation im 1. Timotheusbrief. Ab-schliessend wird 1. Timotheus 2:12-14 im Bezug auf den unmittelbaren Kontext un-tersucht. Die vorliegende Arbeit schließt, dass 1. Timotheus 2:12-14 trotz der Ver-weise auf die Schöpfungsreihenfolge und den Fall Evas nicht als allgemeingültig zu verstehen ist. / After general reflections on universal validity, and on the cultural and temporal set-ting of New Testament propositions, this study examines the prohibition on women teaching in Christian congregations in the context of the whole Biblical canon. From this perspective, 1 Timothy 2:12-14 offers a key role for the validity of women as leaders and teachers. Clues towards a correct understanding of 1 Timothy 2:12-14 are to be found in comparisons with references to Old Testament events and their par-ticular function in Pauline discourse, in reception of the order of creation and fall of Eve in early Judaism, and in the function of these references in the argument of 1 Timothy. Finally, 1 Timothy 2:12-14 is examined in view of its immediate context. The thesis concludes that, despite its reference to the order of creation and the fall of Eve, 1 Timothy 2:12-14 should not be understood as an absolute prohibition. / New Testament / M. Th. (New Testament)

German text / Nach grundsätzlichen Überlegungen zur Allgemeingültigkeit, Kultur- und Zeitbezo-genheit neutestamentlicher Aussagen untersucht die vorliegende Studie das Lehrver-bot der Frauen im gesamtbiblischen Kontext. Dadurch resultiert 1. Timotheus 2:12-14 als Schlüsseltext in der Frage, ob Frauen für den leitenden und lehrenden Dienst in der Gemeinde zugelassen sind. Hinweise für das richtige Verständnis von 1. Ti-motheus 2:12-14 sind Vergleiche mit anderen paulinischen Verweisen auf erzählte Ereignisse des Alten Testaments und ihre Funktion im jeweiligen Diskurs, die Wir-kungsgeschichte der Schöpfungsreihenfolge und von Evas Fall im Frühjudentum sowie die Funktion dieser Verweise in der Argumentation im 1. Timotheusbrief. Ab-schliessend wird 1. Timotheus 2:12-14 im Bezug auf den unmittelbaren Kontext un-tersucht. Die vorliegende Arbeit schließt, dass 1. Timotheus 2:12-14 trotz der Ver-weise auf die Schöpfungsreihenfolge und den Fall Evas nicht als allgemeingültig zu verstehen ist. / After general reflections on universal validity, and on the cultural and temporal set-ting of New Testament propositions, this study examines the prohibition on women teaching in Christian congregations in the context of the whole Biblical canon. From this perspective, 1 Timothy 2:12-14 offers a key role for the validity of women as leaders and teachers. Clues towards a correct understanding of 1 Timothy 2:12-14 are to be found in comparisons with references to Old Testament events and their par-ticular function in Pauline discourse, in reception of the order of creation and fall of Eve in early Judaism, and in the function of these references in the argument of 1 Timothy. Finally, 1 Timothy 2:12-14 is examined in view of its immediate context. The thesis concludes that, despite its reference to the order of creation and the fall of Eve, 1 Timothy 2:12-14 should not be understood as an absolute prohibition. / New Testament / M. Th. (New Testament)

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Despite the importance of a high white clover (Trifolium repens) content in temperate pastoral systems in terms of livestock performance and nitrogen fixation, the proportion of white clover in grass-clover pastures is often low (<20%). This thesis examined in two experiments whether the white clover content of pastures could be improved by sowing white clover with alternative grass species to diploid perennial ryegrass (Lolium perenne L.). In a pasture experiment, DM production, pasture composition and morphology of grass-clover mixtures was measured over the establishment year (January 2007 to January 2008) where white clover was sown in fine mixtures with diploid perennial ryegrass, tetraploid perennial ryegrass, timothy (Phleum pratense L.) and cocksfoot (Dactylis glomerata L.). Pastures were irrigated and rotationally grazed with on-off grazing with Coopworth ewe hoggets. Total annual DM production of pasture was more than 20% higher in tetraploid (12521 kg DM ha⁻¹) and diploid (11733 kg DM ha⁻¹) perennial ryegrass than timothy (9751 kg DM ha⁻¹) and cocksfoot (9654 kg DM ha⁻¹). However, timothy (5936 kg DM ha⁻¹) and cocksfoot (5311 kg DM ha⁻¹) had more than four times higher white clover annual DM production than tetraploid (1310 kg DM ha⁻¹) and diploid (818 kg DM ha⁻¹) ryegrass. Pasture growth rate at the first three harvests in autumn was significantly greater in tetraploid and diploid ryegrass than timothy and cocksfoot. Timothy and cocksfoot had a higher proportion of white clover than tetraploid and diploid perennial ryegrass throughout the entire year. This was due to more and larger white clover plants in timothy and cocksfoot plots. In a grazing preference experiment, the partial preference of sheep for white clover offered in combination with the same grass species as in the pasture experiment was measured in five grazing tests in May, September, October, November and December 2007. Pastures were sown in January 2007. Paired plots (grass and clover both 4.2 m x 10 m) were grazed by three Coopworth ewe hoggets between 9am and 5pm, and preference was recorded by decline in pasture mass and visual scan sampling for grazing time. Grazing preference for clover was generally low throughout these tests (e.g. average apparent DM intake from clover = 47%; average grazing time from clover = 44%). Several explanations are proposed for this low preference including a high N content and intake rate of the grass relative to the clover. No significant differences were found among the grass treatments in total grass grazing time, total clover grazing time, ruminating time, the proportion of grazing time on clover, selective coefficient for clover and DM intake percentage from clover at any date. There was no significant change in overall sward surface height (SSH) decline among grass treatments throughout all the tests except December 2007 when the overall SSH decline for cocksfoot was significantly lower than the other species. The study indicated that the rapid growth rate of perennial ryegrass in the early phase of pasture establishment, rather than differences in partial preference, was the key factor limiting white clover content in the mixed swards relative to cocksfoot and timothy pastures. It is concluded that high clover-containing pastures capable of delivering high per head performance can be established through the use of slow establishing pasture species such as timothy and cocksfoot.