The fact that Ben Sira seemingly has a negative attitude towards women or femininity can easily lead to the assumption that the work has a negative attitude toward sexuality. However, this thesis will seek to demonstrate that the author's view on sexuality is complex, subtle, and depends on the context of the individual sayings. First of all we have to make a distinction between the attitudes of the writer of the original Hebrew text of the book and that of the Greek translator. The two texts, produced in different social settings, circumstances, times and places, differ substantially at times in regard to sexuality. Therefore it is essential to treat them separately and to compare them. In addition, the Book of Ben Sira, the longest Jewish wisdom book, is a complex combination of carefully composed wisdom poems that structure the whole work, and of teachings on everyday issues including marriage, family life, self-control, desires and passions, and sexual promiscuity. The openness about issues of eroticism that characterizes some of the poems concerning personified female wisdom is unprecedented in the wisdom writings of Second Temple Judaism. Similarly, the sage dedicates a greater number of passages than other wisdom books, to the discussion of social relations especially in regard to family. In so doing his regular point of departure seems to be what benefits or damages these relations mean, and whether they bring disgrace to a person, especially through sexuality. These all have bearings on the author’s and translator’s views of sexuality, including the position a person or situation under discussion might have in the sage’s social value system. Therefore the thesis examines the wisdom poems, and all sayings that concern sexuality found in discussions of passions, relations with parents, daughters and sons, wives and husbands, and warnings against sexual wrongdoing, including prostitution and adultery. All this is done with a special regard to the differences between the Hebrew original text and the Greek translation.

Thesis--Dallas Theological Seminary, 1993. / Includes bibliographical references (leaves 203-213).

Thesis (Ph. D.)--Florida State University, 2005. / Advisor: Marsha L. Rehm, Florida State University, College of Human Sciences, Dept. of Family and Child Sciences. Title and description from dissertation home page (viewed Feb. 6, 2006). Document formatted into pages; contains ix, 133 pages. Includes bibliographical references.

Thesis (Ph. D.)--Catholic University of America, 1935.

Abstract of Thesis--Catholic University of America. / Includes bibliographical references (p. 27-33).

At an annual cost of over three billion dollars, surgical extraction of third molars is by far the most performed surgical procedure in the United States; however, there is and has been much controversy in the literature over the last several decades about the practicality of this procedure. Presently, professionals are divided on the issue of whether or not surgical extraction is necessary for asymptomatic disease free third molars. This comprehensive literature review was performed to investigate the current evidence concerning the prophylactic removal of third molars. It was discovered that many several journals, particularly those pertaining to oral and maxillofacial surgery has been hugely instrumental in marketing this procedure to the public through research articles. Close analysis of the literature revealed a significant level of inconsistency relating to study design, sample size, and methodology. In conclusion, for the typical prophylactic third molar extraction, the risk of complications are often underestimated while the potential gains in quality of life may be exaggerated which will impede the decision making process for the clinician and patient. For an elected surgery that is performed at such a grand scale, there are too many variables still unclear in the literature, many of which present as a public health hazard. There are also many other factors, both physically and ethically, that need to be considered before a responsible decision can be made. It was also found that the imaging technology currently being used as the standard of care for the diagnosis and treatment planning of third molars does not give a clear enough picture to ensure a complication-free surgery. Furthermore, there are other non-invasive options for the management of asymptomatic third molars that are not being applied enough, which do not require sacrificing the third molars. Complications resulting from third molar surgery are one of the most common reasons responsible for lawsuits facing dentists today and can also result in a lifetime of pain and disability for the patient. Taken together, the high cost of surgery along with the risk of complications following an otherwise disease-free third molar doesn't seem to be representative of responsible dentistry. More conservative approaches along with a general shift towards evidence-based dentistry may be the answer for the proper management of third molars. Discouraging the practice of prophylactic removal of third molars could result in billions of dollars in saving, elimination of millions of days of discomfort, and prevention of permanent injury to tens of thousands of people.

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This dissertation investigates the identity of Lady Wisdom, the enigmatic figure in Proverbs 8:22–31. The presupposition of this investigation is a widely shared expert interpretation, namely, that Lady Wisdom is a multifaceted female divine figure whose origin and characteristics are interwoven with those of a number of ancient Near Eastern goddesses. The main contribution of this project is to argue that the Ugaritic goddess Anat be considered a possible precursor of Lady Wisdom. According to the author, a fluid and complementary relationship exists between Lady Wisdom’s depiction in the Hebrew Bible and Anat’s depiction in ancient Near Eastern religions, especially since certain aspects of their origin, status, and function are similar. The project also sheds light on the pivotal role of Lady Wisdom as a co-creator and mediator of the heavens and the earth. She should be regarded as a co-creator who is an active and mobile participant in God’s creative work; she is found not only in Proverbs but also in other biblical and deuterocanonical traditions. Moreover, she is a perfect mediator not only between the creation traditions and wisdom literature but also between the divine and human realms. Her mysterious identity is manifested in her own words and in others’ descriptions of her. Humans can either accept or reject Lady Wisdom, but only those who recognize and appreciate her divine knowledge are able to embrace truth in their lives.

Since the fall of man, God in His grace has called specific persons and set them apart for a specific purpose. This calling can only be realised through the powerful working of the Spirit of God. However, this calling does not indemnify the called person against the stressful dispensation, where Satan still has influence and where people are still in a struggle with their own sin as well as the sin of others. The high stress levels which some ministers experience because of their calling can result in chronic stress, depression, bum-out and even early death. Research in this study made it clear that most ministers of the GKSA probably experience high levels of negative stress and show signs of burnout and depression. Ministers of the GKSA find themselves in a world where secularism reigns, among others because humanism, rationalism, individualism, pluralism and even relativism are emphasised and are gaining ground, as a result of the current popularity of the postmodem spiritual trend. The result is that people are inclined to elevate themselves and to question absolute spiritual truths, at the expense of the honest teachings of the gospels. An empirical study was conducted involving nine ministers of the GKSA in an in-depth study of stress by means of a qualitative research topic. A grounded phenomenological qualitative study method was chosen, since the study concerned people who were not a homogenous group and who could not be quantified. It is their perceptions of the world they are living in which are important here and which can give rise to high stress levels. The results indicate that ministers experience tremendous inner conflict to maintain a focus on God only in their ministry and not to succumb to the temptations and pressure of present-day worldly standards. In addition, they are in a constant conflict with secularism in their congregations, especially with regard to the tendency to compare, measure and manipulate the minister and his congregation according to worldly standards. Based upon the basis theory and the meta-theory, a practice theory was developed by outlining the contours of a model for pastoral guidance for ministers with high stress levels. On the one hand, factors giving rise to high stress levels among the ministers of the GKSA may be addressed by introspection regarding their relationship with their Creator, their own spiritual growth and the example they set for their congregations. On the other hand, they are also tasked with guiding the congregation in which God placed them to break away from their own sinful worldly nature and to direct them towards God and His promises. The ministers are important instruments in God's divine plan in which all of the chosen will be allowed to share in His salvation, when Christ will return and glorify God. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2007

Two contrasting forms of advice for decision-makers are to either follow one’s heart (emotions) or one’s head (reason). This is a false dichotomy – but how should decision-makers combine heart and head? Decisions can be fruitfully analysed as a set of components: a decision-problem embedded within an on-going situation, with values-at-stake, possible options-with-consequences, choice, action and review. Structured decision-making models (head theories) approach this multifaceted nature of decisions by a divide-and-conquer strategy with thinking tasks provided to help decision-makers clarify the decision-problem, identify important values-at-stake, find credible options, choose the most credible option, act effectively and fairly review the outcomes of the choice. Emotions are complex and can also fruitfully be analysed as a set of components: an appraisal of a situation’s implication for the actor’s goals and values, bodily and cognitive changes, phenomenological experience and desires. Emotions can both help and hinder decision making, so wise decision-makers should neither ignore nor rely upon emotions, but instead treat emotions as fallible resources. The complex nature of emotions implies that different emotion-enabled tasks might assist decision-makers for different components of the decision. On the basis of this analysis an emotion-enabled, structured, decision-making procedure was developed and investigated by taking ten participants with decision dilemmas through the procedure. This investigation, based on repeated use of the Hermeneutic Single-Case Efficacy Design, provided some initial support for the effectiveness of the model: participants found the procedure generally helpful (p < 0.005), had increased confidence in their final choice (p < 0.005), which at follow-up they were satisfied with (p < 0.005). The use of emotions as fallible resources was also investigated through tracing emotion-enabled changes in participants’ decision making. Suggestions for further development and investigation of integrating emotions into structured approaches are offered.