Thesis (D. Min.)--Liberty Baptist Theological Seminary, 2003. / Includes bibliographical references.

Thesis (D. Min.)--Liberty Baptist Theological Seminary, 2003. / Includes bibliographical references.

Thesis (D. Min.)--Trinity Evangelical Divinity School, 1993. / Abstract. Includes appendixes in Norwegian. Includes bibliographical references (leaves 160).

Thesis (Th. M.)--Grace Theological Seminary, 1992. / Abstract. Includes bibliographical references (leaves 128-140).

The research presented within this work proposes and develops a new approach to the analysis of early medieval carved stone monuments in North-western Europe. Three data sets of stone monuments, and their associated archaeological sites from disparate regions of north-western Europe—Ireland, Scotland and Scandinavia—are considered through a uniquely developed comparative methodology. This comparative approach was developed to create new insights and understanding of the use and functions of stone monuments during the early medieval period. Undeniably, this period witnessed one of the deepest and most significant transformations in European society and culture with the spread of Christianity across north-western Europe. The emergence and establishment of Christianity not only altered the beliefs of people, but also facilitated shifts in power between secular and ecclesiastical elites. The use of carved stone as a medium is an important characteristic in northern societies. And indeed, from the 5th century onwards, these monuments became prominent in the landscape, as objects of devotion and marks of political power, both secular and ecclesiastical. The comparative approach developed for this study encompasses three major themes, place, movement, and monument, through which the case studies selected are analysed and discussed. The results are interpreted from a multi-scaled perspective: on a small level, through the monument, its identity and use as a mnemonic object; on a middle level, through the landscape settings and connection to ancient places; and on a large level, through the use and function of stone monuments within the conversion process and first centuries of Christianisation. For the latter perspective, the relationship between secular elites and the Church is closely examined. Each regional selection is analysed from a holistic perspective comprising the study of the monument, and when available, its landscape setting and place-name, and mentions in historical sources. The results of this research demonstrate that analysing monuments, and their contexts, through a thematic approach rather than a geographical one enables the comparative process to emphasise similarities and contrasts, while allowing deeper understanding and new interpretations. Consequently, this exhibits the need for future research on carved stone monuments utilising the theoretical and methodological approaches developed by this work to further our understanding and interpretations of the place and role of these monuments in the early medieval world.

My thesis brings into conversation, Buddhist spiritual teachings with the medieval contemplative Christian understanding and modern ontological thoughts, to investigate the dynamic characteristics of spiritual transformation. The thesis explores the following questions: Is there a spiritual journey? To what extent the journey itself is the transforming energy? To whom is transformation happening? How do we become the truth uncovered? Have we always been living in a ‘plenum’ with respect to the Buddha nature teaching? Is the Buddha and his teachings revolutionary agents of continuous transformation. Does the spiritual path focus on the cultivation of a Nirvanic-mind only, what about the body? My conversations revealed the following: That it is possible to become aware that conditioned thoughts are thinking the person. That it is possible for the conditioned (klesha) mind to become aware of its own Nirvanic mind-nature. A deluded mind uncovers its own wisdom nature by practising an unconstructed knowing. Thus, the enlightened mind perfects ‘objectless awareness’ and encounters reality as wisdom itself. The transformative power of failure is a yoga and as such it is perfected in the Bodhisattva vow to save all beings. Central to sustaining the spiritual path is to have a question such as ‘Is what I am doing what God is doing’. Life and the spiritual path are unpredictable; the unpredictable challenges the mind’s tendencies to conceptualize experience. The body holds the unpredictable energy of the disowned, which relates to as ‘flashing’ energies in the body. Transformation is the recognition of the first pure moment of awareness which also recognizes that goodness is at the heart of all things. The liberating doctrine is that everything is open (empty) and unbounded thus all matter is redemptive and as such we are always in the realm of truth.

The Preface examines the concept of life in the Old Testament which is discovered to be centred firmly on this world; special reference is made to life in the Wisdom Literature. Death at the end of a long and full life was accepted with resignation. Despite the paucity of references to death and the underworld in the Old Testament, there are passages which contain references to the mythology of death. The first chapter provides a background by reviewing the relevant aspects of the mythology of death in Egypt, Mesopotamia and Canaan. Chapter 2 lists the names for the underworld in the Old Testament end considers the mythological allusions which contain references to the location and characteristics of the underworld. Chapter 3 discusses the dwellers in the underworld. The words rp'um in the Ugaritic texts and rp'm in Phoenician inscriptions are surveyed as a background to rephaim in the Old Testament, The practices of necromancy and tomb-offerings are considered and it is concluded that while popular practice condoned them, official religion condemned them. In the fourth chapter the relation between the world ocean and the nether world is set out. As in the rest of the Ancient Near East the underworld was represented as lying in the depths of the ocean at the foot of the pillars which supported the earth. The deceased had to traverse this ocean on his way to the underworld. Chapter 5 deals with the concept of Sheol as a monster with gaping jaws and an insatiable appetite. This figure owes its ultimate origin to the Ugaritic god of death, Mot, whose ravenous appetite was proverbial. The sixth chapter surveys the personifications of death as a hunter, a shepherd and a robber. The powers of the underworld such as Abaddon, Sheol, Death the King of Terrors and the First-born of Death are discussed. In conclusion, it is observed that the mythological allusions are fragmented and moribund, serving, for the most part, a literary purpose within the context of the Old Testament. Death was an experience which meant the cessation of all life.

No description available.

The ancient theory of virtue ethics has been rejuvenated in recent years, and many believe that this ‘new’ approach to ethical theory might not only revitalise the sometimes stale and often intractable nature of contemporary moral debate, but also serve as a viable alternative to traditional normative theories. This thesis aimed firstly to test this claim, and secondly, to construct a modified version which would not only be useful for the theist, but could also serve as a heuristic device for reading the text of the Old Testament. The method employed to conduct this investigation was to identify and critique the essential features of a virtue-based theory, and then suggest theological interpretations of each based on the text of the OT. These interpretations would be subsequently tested through a canonical reading of the Book of Amos. It was found that an Aristotelian form of virtue ethics admitted the closest parallels with the biblical text, and provided the best framework for the construction of a theistic version. But it was also found that virtue ethics, in all its contemporary forms, was unable to justify an account of right action, and so explain the source of normativity. We concluded that, while a theistic version of virtue ethical theory could indeed provide a useful heuristic device for reading the biblical text, virtue ethics alone could not provide a viable alternative to traditional normative theories. However, it was suggested that this shortcoming could be rectified through a partnership with a modified natural law theory.

No description available.