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Die Heilige Gees en die ekologiese problematiekRaath, Steven 11 1900 (has links)
Text in Afrikaans. / Summaries in English and Afrikaans / Die mensdom beleef 'n grootskaalse ekologiese krisis vanwee die mens se vermoe om die skepping totaal
te vernietig. Gevolglik is die ekologiese krisis ook 'n menslike krisis. Gesien vanuit 'n holistiese
oogpunt, kan die oorsaak van die krisis aan die deur gele word van die sogenaamde meganiese-wereldbeskouing.
Om dit te verander vra vir 'n radikale verandering in die evaluering van die Heilige Gees se
werkinge in die skepping en herskepping. Die skepping is die werk van die Drie-eenheid: God die Vader
skep deur die Seun in die krag van die Heilige Gees. Die gedagte van Geesverwaarlosing het aanleiding
gegee tot die WRK se tema in Canberra: "Kom Heilige Gees- Vernuwe die Ganse Skepping!"
Verandering en venuwing vind alleenlik plaas deur die Heilige Gees wat as agent optree in die proses
van herskepping. Deur die Heilige Gees is God immanent in die kosmos. Nie alleen die mens nie, maar
ook die res van die skepping word vernuwe en herskep. Dit is God se plan om Sy koningkryk tot die hele
kosmos uit te brei. Die mensdom, bekragtig deur die Heilige Gees, moet hul taak as bouers en
medewerkers tot opsigte van herskepping met erns opneem. Die doel van hierdie verhandeling is om die
allesomvattende rol en werkinge van die Heilige Gees in beide christene sowel as nie-christene, wat in die
krag van die Gees van God die skepping onderhou, te bepaal en te omskryf. / Mankind experiences an ecological crisis that is unprecedented because human beings now have it in their
power to destroy the creation. Therefore the ecological crisis is also an anthropological crisis. Seen from a
holistic perspective, this crisis, caused by the so-called mechanical worldview, calls for a radical change
in viewing the work of the Holy Spirit in creation and re-creation. Creation must be seen as a Trinitarian
process: the Father creates through the Son in the power of the Holy Spirit. It was the apparent absence of
the Holy Spirit in God's creation that led to the WCC theme at Canberra: "Come Holy Spirit, - Renew the
Whole Creation!"
This change and renewal is to be brought about by the Holy Spirit, who acts as the agent in creating a
"new creation". The Holy Spirit represents the personal presence of God in the cosmos, and not only recreates
God's people, but nature as well. The design of our world is to be God's kingdom. Humankind,
empowered by the Holy Spirit, must be builders and co-workers in a new creation. The purpose of this
dissertation is to discern the workings of the Spirit in those people, Christian and non-Christian, who
empowered by the Spirit, work to help sustain the creation. / Philosophy, Practical and Systematic Theology / M.Th.(Systematic Theology)
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Kerkmusiek vir hedendaagse tienersVan Tonder, Barend Jacobus 06 1900 (has links)
Text in Afrikaans / Die eng definiering van kerkmusiek staan tans in die spervuur
vanwee:
1. Ingrypende wendinge binne die praktiese teologie in die
afgelope paar dekades, wat pleit om 'n hernieude ondersoek
binne die handelingsveld van viering (waaronder himnologie);
2. 'n Verskuiwing in wereldbeskouing weg van modernisme na postmodernisme;
3. Die geboorte van 'n totaal nuwe geslag adolessente, bekend
as die 'Verlore Generasie' of 'Generasie X' .
Kerkmusiek, in die engere sin, soos dit steeds grootliks verstaan
word, hou nie genoegsaam met hierdie tendense rekening nie.
Vandaar verloor kerkmusiek sy impak en inspraak in die leefwereld
van die hedendaagse tiener. Dit veroorsaak gevolglik 'n groterwordende kloof tussen adolessente en die erediens, gemeente en kerk.
In hierdie studie word gepoog om genoegsaam op bostaande tendense
ag te slaan, sodat 'n breer def iniering van kerkmusiek tot stand mag kom, wat ruimte vir grater verskeidenheid en aktualiteit tot gevolg sal he, en die spanning random kerkmusiek en die tiener kan probeer ontlont. / The narrow defining of church music today experiences a critical
assault on account of:
1. Drastic turns within the development of Practical theology
in the past few decades, which ask for a renewed
investigation within the field of himnology;
2. a Shift in worldview away from modernism to post-modernism;
3. The birth of a total new generation of adolescents, known as
the 'Lost Generation' or 'Generation X' .
Church music in the narrow sense, as it is still understood to a great extent, does not take these tendencys serious enough. For this reason it's impact and influence in the life of today's teenagers declines.
With this study a thorough acknowledgement of these shifts is
attempted, which will result in a much broader defining of church music, and in turn will bring forth a scope for more variety and actuality, so that hopefully the growing gap between teenagers and church music can be bridged. / Practical Theology / M.Diac. (Jeugwerk)
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Interkulturele bediening in die kultureel-diverse konteks van die Suid-Afrikaanse Nasionale WeermagMaasdorp, David Isak 07 1900 (has links)
Text in Afrikaans / Die hoofdoel van hierdie verhandeling is om 'n studie te maak van die
interkulturele bediening in die kultureel-diverse konteks van die SuidAfrikaanse
Nasionale Weermag.
Die benadering wat in hierdie studie gevolg word, is om die historiese pad van
politieke stryd van deelnemende magte in die SANW te volg tot en met die
historiese integrasie proses wat sy aanvang in 1994 geneem het. Hierdie
samestelling van weermagte wat bestaan uit die SAW (Suid-Afrikaanse
Weermag), MK (Umkhonto we Sizwe), APLA (Azanian's People Liberation
Army), TBVC state, het elkeen respektiewelik sy eie militere- politieke
ideologiese pad geloop. Om die verskille verder te aksentueer bestaan hierdie
magte uit verskillende kulturele-, etniese-, en godsdienstige agtergronde. Die
grootste verskil setel daarin dat hierdie magte aardsvyande van mekaar was.
Die verdere verloop van hierdie verhandeling is om 'n blik te werp op hierdie
diversiteit en die samehangende vraagstukke en problematiek wat voortspruit uit
die integrasie van magte waarin diepgewortelde verskille setel.
Teneinde samehorigheid en 'n gees van vreedsame naasbestaan te
ontketen,word daar 'n indringende soeke geloods om effektief oor kultuurgrense
heen te kommunikeer.
Hierdie soeke om sinvol en effektief te kommunikeer geskied ook langs die weg
van refleksie vanuit die Skrif. In die lig daarvan dat hierdie verhandeling vanuit
die Sendingwetenskap bedryf word, word vraagstukke vanuit die Skrif benader,
met antler woorde, watter leiding vind ons vanuit die Woord van God op die
problematiek in die SANW.
W anneer daar 'n introspeksie gehou word, oor die vraagstukke en problematiek
wat voortspruit uit die proses van transformasie in die SANW, dan word daar
indringend besin oor die rol wat die kapelaansdiens in die kultureel-diverse
konteks van die SANW vertolk, gegee die vraagstukke en problematiek waarin
die organisasie gewikkel is.
Hierdie navorsing het tot die een slotsom gekom, tewete, dat die kapelaan die rol
as fasiliteerder van versoening moet vertolk. Hy doen dit langs die weg van identifisering met die uitdagings waarmee lede worstel en begelei hulle pastoral
om die visie van'n verenigde weermag vir die Republiek van Suid-Afrika te
intemaliseer. Sy pastoraat bereik sy diepste wese wanneer koninkryksbeginsels
soos vrede, geregtigheig, naaste liefde, vergewingsgesindheid en versoening in
die konteks van die SANW as uitkomste verkondig word. / The main objective of this thesis is to make a study of the intercultural
ministry in the cultural-diverse context of the South African National
Defence Force.
The approach of this study was to follow the political struggle of
participating forces in the SANDF, up to the point of integration in 1994.
These forces consists out of the SADF (South African Defence Forces), MK
(Umkhonto we Sizwe), APLA (Azanian People's Liberation Army), TBVC
States, who travelled their own military, politically and ideological routes.
They also differ culturally, ethnically and religiously in their make-up.
The thesis focuses on the problems and challenges which were caused by the
integration of forces in which deep-seated differences are entrenched.
In order to maintain a peaceful co-existence an urgent search was lodged to
find ways of effective intercultural communication. Being a missiological
study, the focus was on Scripture to find guidance that can overcome
problems and challenges in the SANDF. This brings the role of the Chaplain
in sharp focus in his ministry to the SANDF.
The research came to one conclusion that the Chaplain must fulfill the role of
facilitator of reconciliation. He is doing it by way of identification with the
challenges with which the members struggle and guide them pastorally to
internalize the vision of a United Defence Force for the Republic of South
Africa. His pastorate reaches its depths when Kingdom principles, such as
peace, righteousness, neighbourly love, forgiveness and reconciliation are
proclaimed as outcomes within the context of the SANDF. / Theology / D.Th. (Theology)
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Aeta Women Indigenous Healers in the Philippines: Lessons and ImplicationsTorres, Rose Ann 31 August 2012 (has links)
This study investigates two central research problems. These are: What are the healing practices of Aeta women? What are the implications of the healing practices of Aeta women in the academic discourse?
This inquiry is important for the following reasons: (a) it focuses a reconsidered gaze and empirical lens on the healing practices of Aeta women healers as well as the lessons, insights and perspectives which may have been previously missed; (b) my research attempts not to be 'neutral' but instead be an exercise in participatory action research and as such hopefully brings a new space of decolonization by documenting Aeta women healers’ contributions in the political and academic arena; and (c) it is an original contribution to postcolonial, anti-colonial and Indigenous feminist theories particularly through its demonstration the utility of these theories in understanding the health of Indigenous peoples and global health.
There are 12 Aeta women healers who participated in the Talking Circle. This study is significant in grounding both the theory and the methodology while comparatively evaluating claims calibrated against the benchmark of the actual narratives of Aeta women healers. These evaluations subsequently categorized my findings into three themes: namely, identity, agency and representation.
This work is also important in illustrating the Indigenous communities’ commonalities on resistance, accommodation, evolution and devolution of social institutions and leadership through empirical example. The work also sheds light on how the members of our Circle and their communities’ experiences with outsider intrusion and imposed changes intentionally structured to dominate them as Indigenous people altered our participants and their communities. Though the reactions of the Aeta were and are unique in this adaptive process they join a growing comparative scholarly discussion on how contexts for colonization were the same or different. This thesis therefore joins a growing comparative educational literature on the contextual variations among global experiences with colonization. This is important since Indigenous Peoples' experiences are almost always portrayed as unique or “exotic”. I can now understand through comparison that many of the processes from military to pedagogical impositions bore striking similarities across various colonial, geographical and cultural locations.
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Perspective vol. 43 no. 2 (Aug 2009)Blomberg, Doug, Sweetman, Robert, Van Manen, Rick, Vandenberg, Sophie 31 August 2009 (has links)
No description available.
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Die Literatur und der Kampf um die Weltanschauung / Ein Beitrag zur Literatur-und Intellektuellengeschichte der Zwischenkriegszeit am Beispiel von Alfred Döblin und Ernst Jünger / Literature and the struggle for Weltanschauung / A contribution to the literary and intellectual history of the interwar period drawing on works of Alfred Döblin and Ernst JüngerHeine, Philipp David 04 February 2019 (has links)
No description available.
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Miinigowiziwin: all that has been given for living well together: one vision of Anishinaabe constitutionalismMills, Aaron James (Waabishki Ma’iingan) 22 July 2019 (has links)
Ending colonialism requires the revitalization of not only indigenous systems of law, but also the indigenous legalities of which they form part. This means that Canada’s unique form of liberal constitutionalism cannot serve as the constitutional framework within which indigenous law is revitalized. Rather, we shall have to advert to the fact that indigenous law was and is generated by unique indigenous legal processes and institutions, which find their authorization in unique indigenous constitutional orders, which are in turn legitimated by indigenous peoples’ unique and varied creation stories. Through the gifts of diverse Anishinaabe writers and orators, and through work with my circle of elders, with aadizookaanan, in community, and on the land, I present one view of Anishinaabe legality. I give special emphasis to its earth-centric ‘rooted’ form of constitutionalism, which is characterized by mutual aid and its correlate structure, kinship.
In the second half, I examine the problem of colonial violence in contemporary indigenous-settler relationships. I identify two principles necessary for indigenous-settler reconciliation and I consider how commonly proposed models of indigenous-settler relationship fare against them. I conclude that one vision of treaty, treaty mutualism—which is a form of rooted constitutionalism—is non-violent to indigenous peoples, settler peoples and to the earth. Finally, I consider counter-arguments on themes of fundamentalism, power, and misreading. / Graduate
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L'histoire au coeur de la subjectivité: la confrontation de Heidegger avec DiltheyFagniez, Guillaume 04 April 2014 (has links)
La thèse interroge le sens et la portée de l’historicité de l’existence à partir de l’œuvre de Dilthey et de sa lecture par Heidegger :qu’est-ce qu’être historique et quelles sont les conséquences d’une telle historicité pour la pensée philosophique ?L’approche diltheyenne d’une telle question repose sur une « psychologie concrète » qui en tentant de saisir la vie dans sa Faktizität s’engage sur la voie d’une anthropologie historique. L’interrogation psychologique et historique de Dilthey est radicalisée par Heidegger, qui reprend la question de l’historicité à partir de son enracinement dans l’« être » de l’existence, c’est-à-dire également à l’horizon d’une pensée renouvelée de la temporalité. Cette dernière conduit au seuil d’une conception de l’« événementialité » de la vie qui, tout en rompant avec Dilthey, permet de réviser les grands thèmes de ce dernier. Le travail de recherche se penche notamment sur le passage d’une herméneutique philosophique à une philosophie herméneutique intégrant l’historicité de l’existence jusque dans la dimension première du sens. Est également examiné le réinvestissement, par cette herméneutique repensée à l’aune d’un concept radicalisé d’historicité, de certains thèmes et concepts de l’herméneutique diltheyenne. La question de savoir comment la philosophie doit assumer sa propre historicité peut dès lors être reprise. Tandis que Dilthey répond à la mise en cause de la possibilité de la métaphysique par l’histoire à travers l’élaboration d’une doctrine de la vision du monde, Heidegger procède à une radicalisation transcendantale du concept d’histoire – cette dernière étant toutefois appelée à être renversée au bénéfice de l’événement.<p><p>The Dissertation investigates the historicity of existence, its meaning and impact, from Wilhelm Dilthey’s Works and Heidegger’s reading of it: What does being historical mean, and what are the consequences of this historicity on philosophical thought? Dilthey’s approach to this problem is based on a “concrete psychology” which, by developing the implications of the facticity of life, leads to an historical anthropology. Heidegger radicalizes this psychological and historical Diltheyan questioning by reconsidering the problem of historicity from the point of view of the “being” of existence, which also involves a renewed conception of temporality. The latter leads to the threshold of a conception of life as “eventiality” which means both a break with Dilthey and the possibility of taking over an improved version of Dilthey’s major issues. The research examines in particular the transition from a philosophical hermeneutics to a hermeneutic philosophy based on the acknowledgment of the radical historicity of life. Heidegger’s appropriation of Diltheyan themes and concepts in the context of this transition is analyzed in a detailed manner. Finally, the question is raised how philosophy has to deal with its historicity. Dilthey’s response to the historical undermining of the very possibility of metaphysics consists in the development of a doctrine of worldviews. Heidegger carries out a transcendental radicalization of the concept of history – the latter however being soon anew reversed for the benefit of the “event”.<p> / Doctorat en Philosophie / info:eu-repo/semantics/nonPublished
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Perspective vol. 43 no. 2 (Aug 2009) / Perspective (Institute for Christian Studies)Blomberg, Doug, Sweetman, Robert, Van Manen, Rick, Vandenberg, Sophie 26 March 2013 (has links)
No description available.
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Aeta Women Indigenous Healers in the Philippines: Lessons and ImplicationsTorres, Rose Ann 31 August 2012 (has links)
This study investigates two central research problems. These are: What are the healing practices of Aeta women? What are the implications of the healing practices of Aeta women in the academic discourse?
This inquiry is important for the following reasons: (a) it focuses a reconsidered gaze and empirical lens on the healing practices of Aeta women healers as well as the lessons, insights and perspectives which may have been previously missed; (b) my research attempts not to be 'neutral' but instead be an exercise in participatory action research and as such hopefully brings a new space of decolonization by documenting Aeta women healers’ contributions in the political and academic arena; and (c) it is an original contribution to postcolonial, anti-colonial and Indigenous feminist theories particularly through its demonstration the utility of these theories in understanding the health of Indigenous peoples and global health.
There are 12 Aeta women healers who participated in the Talking Circle. This study is significant in grounding both the theory and the methodology while comparatively evaluating claims calibrated against the benchmark of the actual narratives of Aeta women healers. These evaluations subsequently categorized my findings into three themes: namely, identity, agency and representation.
This work is also important in illustrating the Indigenous communities’ commonalities on resistance, accommodation, evolution and devolution of social institutions and leadership through empirical example. The work also sheds light on how the members of our Circle and their communities’ experiences with outsider intrusion and imposed changes intentionally structured to dominate them as Indigenous people altered our participants and their communities. Though the reactions of the Aeta were and are unique in this adaptive process they join a growing comparative scholarly discussion on how contexts for colonization were the same or different. This thesis therefore joins a growing comparative educational literature on the contextual variations among global experiences with colonization. This is important since Indigenous Peoples' experiences are almost always portrayed as unique or “exotic”. I can now understand through comparison that many of the processes from military to pedagogical impositions bore striking similarities across various colonial, geographical and cultural locations.
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