Taxonomic composition and spatio-temporal variability of macroinvertebrates inhabiting snags were examined from an 8-km segment of the Elm Fork of the Trinity River. Seventy-seven macroinvertebrate taxa were collected from submerged wood during the study. Assemblages were highly variable spatially and temporally, especially among seasons. An ordination of species and environment did not find snag taxa to have striking correlations with many of the selected environmental variables, although there were some trends in flow-mediated species distributions. There were significant seasonal differences in the abundances of some taxa, particularly among the Chironomidae (Diptera). The Tribe Orthocladiini was numerically abundant during the winter, while the Tribes Chironomini and Tanytarsini dominated the summer and autumn. Additionally, this study included a secondary production and microdistribution analysis of a population of the caddisfly Cyrnellus fraternus. Distributions of C. fraternus were restricted to snags, the most stable substratum for retreat building and for resisting periodic high waters. Larvae were not found in the soft sand and mud benthic habitats near submerged wood. The insects were multivoltine with a minimum of three generations per year. Pupae were collected July through September and adults emerged from May through October. The population overwintered as larvae. Estimated annual production was 1,015.4 mg/m2/yr. Mean standing stock biomass was 61.24 mg/m2, the cohort production/biomass ratio was 4.59, and the annual production/biomass rate was 16.58/yr for this population. Standing stock biomass ranged from 1.6 to 349.1 mg/m2 during the year and was significantly higher in autumn and summer than winter. Larvae were more abundant in the lower portions of the study area where flow was reduced for much of the year, than in the upper reaches, characterized by higher current velocities. C. fraternus larvae were found in their highest numbers on snags with dense deposits of silt and sand.

'Do not be conformed to this world, but be transformed by the renewing of your minds.' [Rom 12:2] Hans Urs von Balthasar and Eberhard Jungel are profound and imaginative thinkers who unreservedly ground their theologies in revelation as God�s self-disclosure. This thesis asks what resources such revelation-centred authors, from different traditions, may contribute to a theological understanding of the human imagination. Although theology has often been more interested in the constructive capacities of the imagination, it is the responsive quality of the imagination that is of particular interest to this thesis. Can the imagination contribute to a theological understanding which comprehends the action and speech of God as antecedent to human response? This thesis examines the epistemological issues that are related both to the imagination and to revelation as the self-communication and self-interpretation of God. The imagination is conceived of as essential to perception and understanding; it allows for both recognition and re-cognition. Through the imagination we can rethink the patterns or paradigms that shape our lives. The renewing of the mind can be said to involve the imagination. However, spiritual transformation requires more than a notion of the imagination as a spontaneous mental act which determines its own content. Balthasar and Jungel, while thinking in lively and narrative ways, are constrained by divine self-disclosure. God�s self-revelation provides the content of the paradigm or pattern by which the Christian believer is to live. The imagination can be said to act as the context or locus of revelation. This thesis demonstrates that the three days of Easter are central to Balthasar�s and Jungel�s respective understandings of God. For Balthasar and Jungel, the triduum mortis is where the self-revelation of God is most apparent; it is here that God is understood to be self-giving love as Father, Son, and Holy Spirit. While quite distinct in their approaches, both authors work within trinitarian, and therefore relational, frameworks. This thesis traces the motifs that not only express their understandings of the paschal mystery in relational terms but also ground their respective understandings of renewed existence; for Balthasar, the motifs of mission and kenosis, and for Jungel, those of identification and justification. For both Balthasar and Jungel, the events of the triduum mortis can be said to provide the content of, and act as a boundary to, our conception of God. Nonetheless, it is proposed that, within their respective understandings of divine prevenience, Balthasar and Jungel leave room for the exercise of the imagination. God is mystery; God is not a fixed or completed concept.

In the western world the Protestant Christian Day School Movement is now a recognised element in education systems. It is a movement which has had phenomenal growth over the past twenty years and it continues to grow. Mostly, the parents of children who attend these schools were educated in a government school. This thesis seeks to find the reasons why parents are choosing Christian Schools and not government ones as they themselves attended. A variety of values are examined ; religious, academic and pastoral, and as the reader will discover, while it is not easy always to make a clear distinction between these values, some trends are so strong that the researcher believes that some valid conclusions may be drawn. A considerable amount of data was collected by the use of two surveys done at the Trinity Christian School at Wanniassa,and one survey conducted among parents of the O'Connor Christian School at Lyneham. The Biblical Values Survey provides an interesting over-view of the perceived achievement of a Christian School while the Choosing a School Survey clearly shows why these parents are dissatisfied with government schools and what they expect their child will gain from a Christian School experience. A computer analysis was done on one block of data which highlights the need for Christian School administrators to be aware of the various priority areas which do exist in the minds of the parents of their students.

'Do not be conformed to this world, but be transformed by the renewing of your minds.' [Rom 12:2] Hans Urs von Balthasar and Eberhard Jungel are profound and imaginative thinkers who unreservedly ground their theologies in revelation as God�s self-disclosure. This thesis asks what resources such revelation-centred authors, from different traditions, may contribute to a theological understanding of the human imagination. Although theology has often been more interested in the constructive capacities of the imagination, it is the responsive quality of the imagination that is of particular interest to this thesis. Can the imagination contribute to a theological understanding which comprehends the action and speech of God as antecedent to human response? This thesis examines the epistemological issues that are related both to the imagination and to revelation as the self-communication and self-interpretation of God. The imagination is conceived of as essential to perception and understanding; it allows for both recognition and re-cognition. Through the imagination we can rethink the patterns or paradigms that shape our lives. The renewing of the mind can be said to involve the imagination. However, spiritual transformation requires more than a notion of the imagination as a spontaneous mental act which determines its own content. Balthasar and Jungel, while thinking in lively and narrative ways, are constrained by divine self-disclosure. God�s self-revelation provides the content of the paradigm or pattern by which the Christian believer is to live. The imagination can be said to act as the context or locus of revelation. This thesis demonstrates that the three days of Easter are central to Balthasar�s and Jungel�s respective understandings of God. For Balthasar and Jungel, the triduum mortis is where the self-revelation of God is most apparent; it is here that God is understood to be self-giving love as Father, Son, and Holy Spirit. While quite distinct in their approaches, both authors work within trinitarian, and therefore relational, frameworks. This thesis traces the motifs that not only express their understandings of the paschal mystery in relational terms but also ground their respective understandings of renewed existence; for Balthasar, the motifs of mission and kenosis, and for Jungel, those of identification and justification. For both Balthasar and Jungel, the events of the triduum mortis can be said to provide the content of, and act as a boundary to, our conception of God. Nonetheless, it is proposed that, within their respective understandings of divine prevenience, Balthasar and Jungel leave room for the exercise of the imagination. God is mystery; God is not a fixed or completed concept.

Thesis (D.W.S.)--Robert E. Webber Institute for Worship Studies, 2007. / Abstract. Includes bibliographical references (leaves 340-355).

Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2006. / Includes abstract and vita. "November 2006" Includes bibliographical references (leaves 139-143).

Thesis (D. Min.)--Midwestern Baptist Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 257-261).

Thesis (D.W.S.)--Robert E. Webber Institute for Worship Studies, 2007. / Abstract. Includes bibliographical references (leaves 340-355).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 2005. / Abstract. Includes bibliographical references (leaves 196-201).

Thesis (D. Min.)--Midwestern Baptist Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 257-261).