Thesis (J.C.L.)--Catholic University of America, 1986. / Includes vita. Includes bibliographical references (leaves 59-64).

Thesis (J.C.L.)--Catholic University of America, 1985. / Typescript. Includes bibliographical references (leaves 102-105).

The Canons framed by the Council of Sardica in 343 have their historical background in the conflict between the Arian and the Nicene parties subsequent to the deposition of Eustathius of Antioch in about 328. Soon after the Council of Nicaea the controversy which had arisen from the teachings of the presbyter Arius of Alexandria was extended from a primarily doctrinal issue to include the divers factors of personal animosity, imperial politics and regional loyalty. For the Christian Church the fourth century was an age of organizational development and constitutional transition, and it was unfortunately beyond her capability to deal effectively with the abuses of jurisdiction and order to which these factors led. Although the Council of Sardica failed in its purpose to settle the personal and doctrinal differences between the Nicene and Arian parties, the Orthodox delegation issued what was at the same time a formal protest against injustice and a common agreement upon certain corrective principles. This declaration which is embodied in the Sardican Canons, while closely related to the legislation of previous councils, is unusual in two respects: one with regard to its singleness of purpose and the other with regard to its form and manner of publication. The concentration of the Sardican Canons upon jurisdictional problems affecting the episcopate and their transcendence of local or temporary limitations is unparalleled in any other series of conciliar legislation from the same period. Indeed, the legislative acts of the Sardican Synod are essentially an attempt to provide a constitutional framework for the episcopate. Thus, canons 1 and 2 condemn unauthorized and ambitious translations for personal or party gain, and canons 3a, 14 and 15 forbid visits by one bishop to the city of another in order to prevent situations from arising which might lead to this abuse. The latter two and canon 21, however, allow certain reasons for which visits may be made and specify their permissible length of duration. Canons 16, 18 and 19 are designed to preserve the integrity of the bishop's jurisdiction over his own clergy. Canon 5 provides for the consecration of bishops in a province which has been left shepherdless; canon 6 directs that bishops shall not be appointed for churches too small to be needful of them; and canon 13 forbids the hasty ordination of candidates for the episcopate, presbyterate or diaconate whose worthiness has not been proven. Canons 3c, 4, and 7 grant to a bishop deposed from his office the right to appeal his case to the Roman bishop who, if such appeal is made, shall appoint judges for a court of review and if he so chooses be personally represented by his presbyters. Canon 17 grants a similar right of appeal to presbyters and deacons. Finally, canons 8-12 restrict the causes of petitions which bishops may make to the imperial court, and define the way in which lawful petitions may be made. It may be acknowledged that the judgement of the bishops at Sardica was not impartial, and that their own motives and methods were not above reproach. It is, however, made evident from the Encyclical and other letters of the synod, and by the earlier letter of Pope Julius to the leaders of the Arian faction, that these acts of the Sardican Synod were primarily occasioned by the policy and actions of the Eusebian party in its endeavour to gain control of the important sees of the East through translations, depositions, and the exploitation of imperial favour.

No abstract available / SYS THEOLOGY & THEOL ETHICS / DTH (SYSTEMATIC THEOLOGY)

No abstract available / SYS THEOLOGY and THEOL ETHICS / DTH (SYSTEMATIC THEOLOGY)

This study is concerned with how the black township church leadership mismanage their defunct members especially at times of funerals. In the absence of a pragmatic pastoral method of how to deal with defunct members when they die, the church has devised a church policy which adds to the already experienced pain and grief of mourners. The criteria in the policy stipulates that, if at the time of death, the member has become defunct with regard to: - Church attendance, - Dedicated giving ( tithing ), the person should be given a stoep funeral. The problem with this policy, is the manner in which it is communicated to mourners - cold and insensitive, loaded with arrogance and rigidity. Cases are not viewed on merit but mourners are being emotionally and spiritually destroyed by this practice. Stoep funerals have developed a negative stigma in the townships since everyone is aware of the punishment being meted out to the deceased. Because of their alleged dysfunctionality , defunct members gets treated like spiritual criminals by the leadership through the refusal of church funerals. Church funerals are reserved for those who are in good standing and who enjoy implacable status in the church in relation to the mentioned criteria. The priest is expected to conduct church funerals while the lay ministers are assigned to do stoep funerals. A stoep funeral is an embarrassment and it leaves mourners with feelings of rejection and shame, if not truamatization. The aim of this research is to assist the township church to journey with her defunct members in creating a model directed by scriptural truth from a perspective of African pastoral care. / Thesis (PhD)--University of Pretoria, 2014. / tm2015 / Practical Theology / PhD / Unrestricted

No description available.

Syftet med studien var att genom observationer undersöka om matematik synliggörs vid måltidsituationer i förskolan. Den teoretiska utgångspunkten i studien är Alan Bishops sex matematiska aktiviteter. Resultatet visar att matematik förekommer vid måltidssituationer och att förskolepersonalen tar tillvara på måltidsituationerna och skapar ett lärtillfälle. Av de sex matematiska aktiviteterna synliggjordes räkna, mäta, förklara och lokalisering i störst utsträckning. Aktiviteterna leka och design förekom sällan eller inte alls.

Thesis (J.C.L.)--Catholic University of America, 2000. / Includes bibliographical references (leaves 72-76).

This thesis examines the Anglican Church in Northern Nigeria under the episcopacy of Bishop Titus Eyiolorunsefunmi Ogbonyomi from 1976 to 1996. Northern Nigeria is a predominantly Muslim area, with Christians and those involved in traditional worship constituting the remaining of the population. Bishop Ogbonyomi through his charges pointed out that Christians in Northern Nigeria have long complained of discrimination and religious violence. Furthermore, he noted that the economy of the country, corruption, secret societies, creation of dioceses out of the diocese of Northern Nigeria, education, ethnicity in the political life of Nigerians and the issues of women ordination and polygamy were also issues that had effected the Christians in Northern Nigeria negatively. Bishop Ogbonyomi was not happy with the situation the Christians in that part of the country were passing through. During his episcopacy, he saw corruption, religious violence, poverty among the other issues mentioned above as a disgraceful situation the country found itself. He used much space in his charges to speak against those that were the perpetrators of such behaviours. The statistics of the content of the charges show that among the issues he discussed, economic issue was reflected in all his twenty-one charges, except that of 1995, thus making it the bishop's first and most consistent priority during his episcopacy. Though the issue of Islam has the highest space-percentage according to the statistics, it did not appear in the charges as often as the issue of the economy. Again, though the economic issue was his first priority, the statistics show that the amount of space devoted to it in the charges is quite low in some years. This indicated when the bishop had an increased or decreased interest in the topic, and when his focus was shifted to other issues. On the issue of secret societies, though the bishop indicated that these societies were already in existence during his episcopacy and that their effects on Nigerians were destructive, did not give a clear explanation of what such societies mean in Nigeria. The thesis is of the opinion that the very fact that secret societies are so difficult to define and VI thus deal with, highlights the need for a deeper investigation than that provided by Bishop Ogbonyomi. In addition, the bishop's attitude toward the issues of women ordination and polygamy in the Anglican Church in Nigeria indicated the topic to be of the least interest to the bishop. It appeared only in three of his charges (1989, 1994 and 1995) and, whenever it appeared, it did so with less concentration than other topics. The position of the bishop on women ordination was not very clear, though he referred to the non-inclusion of a woman among Jesus' apostles as a reason to approve the omission of women from ordination in the church. However, he was very negative about polygamy in the church. In conclusion the researcher argues that for a peaceful and successful society to be achieved in the area of study, a normative framework based on the concept of social justice needs to be developed, which should form the basis for evaluating the legacies of protracted injustice, and acts of social and moral indiscipline that were rampant in the area. VB thus deal with, highlights the need for a deeper investigation than that provided by Bishop Ogbonyomi. In addition, the bishop's attitude toward the issues of women ordination and polygamy in the Anglican Church in Nigeria indicated the topic to be of the least interest to the bishop. It appeared only in three of his charges (1989, 1994 and 1995) and, whenever it appeared, it did so with less concentration than other topics. The position of the bishop on women ordination was not very clear, though he referred to the non-inclusion of a woman among Jesus' apostles as a reason to approve the omission of women from ordination in the church. However, he was very negative about polygamy in the church. In conclusion the researcher argues that for a peaceful and successful society to be achieved in the area of study, a normative framework based on the concept of social justice needs to be developed, which should form the basis for evaluating the legacies of protracted injustice, and acts of social and moral indiscipline that were rampant in the area. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2006.