<p>In John's Gospel, Jesus does not cite the Shema as the greatest commandment in the Law as he does in the Synoptic Gospels ("Hear O Israel, the Lord our God, the Lord is one. And you shall love the Lord your God with all your heart, and with all your soul, and with all your might" [Deut 6:4-5]; only Deut 6:5 appears in Matthew and Luke). This dissertation, however, argues that, rather than quoting the Shema, John incorporates it into his Christological portrait of Jesus' unity with the Father and of the disciples' unity with the Father, the Son, and one another. </p><p>This study employs historical-critical methodology and literary analysis to provide an exegetical interpretation of the key passages relevant to the Shema in John (John 5:1-47; 8:31-59; 10:1-42; 13:34; 14, 15, 17). After examining the Shema in its Deuteronomic context and throughout the Hebrew Bible and Second Temple Jewish literature, the study considers how John's understanding of the divine unity has been shaped by some of these writings. Just as some of the OT prophets and authors such as Philo and Josephus interpret the Shema within their historical settings, John, in turn, interprets the divine unity within the socio-historical realities of his community. </p><p>According to John, Jesus does not violate the unity of God as it is proclaimed in the Shema. Rather, Jesus resides within that unity (10:30); he is therefore uniquely able to speak the words of God and perform the works of God. John depicts the unity of the Father, Jesus, and the disciples as the fulfillment of OT prophecies of restoration. Zechariah, Jeremiah, and Ezekiel envision Israel as one people regathered in the Land, worshiping the one God of Israel (11:52; 17:11, 21-23). John filters this eschatological understanding of the Shema through a Christological lens: disciples of Jesus are the one flock gathered to the one Shepherd and testifying to Jesus' unity with the Father (10:16). The Farewell Discourse material confirms this thesis; Jesus models obedience to the Shema and also commands that he receive the love normally reserved for YHWH (14:15, 21, 23, 24). He issues his own commandment of love (13:34; 15:12), which has far-ranging implications for John's view of the Mosaic Law.</p><p>This reading of the Shema coheres with the Martyn-Brown hypothesis that some Jewish leaders during the late first century excluded believers in Jesus from the synagogue. The author of the Fourth Gospel reverses the situation, composing a narrative of empowerment for his embattled community. His rendering of the Shema provides legitimation for the Christological claims of the Johannine community, while at the same time excluding unbelieving Jews from God's eschatological people. John's high Christology, intertwined with his expulsion of unbelieving Jews from Israel's covenantal life and eschatological hopes, constitutes a form of theological anti-Judaism which defies mitigation. The Johannine crucifixion and Prologue bear this out: "the Jews" reject Jesus' unity with the Father and thereby cut themselves off from the people of God (19:15; 1:11). </p><p>John's language has all-too-often been used in a pernicious manner against Jewish people in the post-biblical era. One of the aims of this study is to properly situate John's reinterpretation of the Shema in its social and historical setting and thereby to apprehend fully its anti-Jewish potential. In so doing, it sheds fresh light on the parting of the ways between Judaism and Christianity and creates new opportunities for dialogue and reconciliation.</p> / Dissertation

This diploma thesis deals with the interpretation of the 2nd commandment, known as "Thou shalt not make unto thee any graven image" (KJV), respectively Ex 20.4 in the concept of theology of the Czechoslovak Hussite Church, represented mainly by the concept of Zdeněk Trtík, the main author of the official catechism of the Church. Trtík uses as a template for his interpretation a translation of the Kralice Bible, which seeks the most faithful translation of the original Hebrew meaning and which is in the conception of the second commandment in the line of the most important historical translations of the Bible, for example of the Vulgate. Most of these translations also correspond to their interpretations, which do not speak of prohibition on depiction of God. Trtík's interpretation, however, is clearly based on an interpretative tradition, oriented rather on the Zürich Bible, which emphasizes the non- depiction of God as an interpretation of the 2nd commandment. Trtík, however, transforms this tradition in his own distinctive way. Because these two main interpretative lines are somewhat remote from each other, I have tried to identify the specific reasons that could lead to Trtík's preference of one of the traditions, and at the same time to ascertain the specific or inspiration sources that Trtík could use...

This study is an attempt to define more clearly the Sabbath institution as it is presented in Exodus 20:8-11. It begins by describing the big-picture contours of the Sabbath institution as it has been depicted by various scholars during the last century. Many of these studies focus on delineating what proper Sabbath observance entails or describing how Sabbath rest mirrors God’s rest on the seventh day of creation. However, little investigation has been conducted into the relationship between the fourth commandment in Exodus 20 and the shape of humanity’s task and relationship with God on the seventh day. The study then examines the nature of God’s rest in the first creation account, describing what “rest” entailed for God, and the work from which he rested. It suggests that this “rest” is from the creational activity of the first six days and that it continues on into the present. It also discusses the relationship between the concept of rest offered by the first creation account and the concept of rest in the understanding of the Ancient Near East and Israel. Humanity’s role in the created order is also examined. While humans share some qualities with other creatures, such as an embodied existence, they are also distinct from the rest of creation. Only humans are created in the image of God. As such, they are given tasks unique to their status: subduing the earth, exercising dominion over the creatures of the earth, and expanding the borders of the garden as they multiply and fill the earth. These form the heart of their God-given task that they will carry out as God enjoys his seventh-day rest. Next, the study investigates the particulars of Exodus 20:8-11 and suggests a reading of these particulars against the backdrop of the seventh day as it is described in chapters 3-4. While the rationale for the Sabbath commandment is grounded in the events of the first creation account, the commandment itself also needs to be understood in the context of the Decalogue and, in turn, in the context of the law’s reception at Sinai. The law, and hence the fourth commandment, are central to the calling and purpose of Israel. As Israel fulfils its mandate to be a light to the nations, it will reflect the ideals of the seventh day as they are encapsulated in the law. Far from simply mirroring God’s rest, the fourth commandment reflects the relationship between God and humanity and humanity’s role on the seventh day of creation. The study concludes by drawing together various pieces of the argument and makes suggestions for further research. / MTh (Old Testament), North-West University, Potchefstroom Campus, 2015

This study is an attempt to define more clearly the Sabbath institution as it is presented in Exodus 20:8-11. It begins by describing the big-picture contours of the Sabbath institution as it has been depicted by various scholars during the last century. Many of these studies focus on delineating what proper Sabbath observance entails or describing how Sabbath rest mirrors God’s rest on the seventh day of creation. However, little investigation has been conducted into the relationship between the fourth commandment in Exodus 20 and the shape of humanity’s task and relationship with God on the seventh day. The study then examines the nature of God’s rest in the first creation account, describing what “rest” entailed for God, and the work from which he rested. It suggests that this “rest” is from the creational activity of the first six days and that it continues on into the present. It also discusses the relationship between the concept of rest offered by the first creation account and the concept of rest in the understanding of the Ancient Near East and Israel. Humanity’s role in the created order is also examined. While humans share some qualities with other creatures, such as an embodied existence, they are also distinct from the rest of creation. Only humans are created in the image of God. As such, they are given tasks unique to their status: subduing the earth, exercising dominion over the creatures of the earth, and expanding the borders of the garden as they multiply and fill the earth. These form the heart of their God-given task that they will carry out as God enjoys his seventh-day rest. Next, the study investigates the particulars of Exodus 20:8-11 and suggests a reading of these particulars against the backdrop of the seventh day as it is described in chapters 3-4. While the rationale for the Sabbath commandment is grounded in the events of the first creation account, the commandment itself also needs to be understood in the context of the Decalogue and, in turn, in the context of the law’s reception at Sinai. The law, and hence the fourth commandment, are central to the calling and purpose of Israel. As Israel fulfils its mandate to be a light to the nations, it will reflect the ideals of the seventh day as they are encapsulated in the law. Far from simply mirroring God’s rest, the fourth commandment reflects the relationship between God and humanity and humanity’s role on the seventh day of creation. The study concludes by drawing together various pieces of the argument and makes suggestions for further research. / MTh (Old Testament), North-West University, Potchefstroom Campus, 2015

For members of The Church of Jesus Christ of Latter-day Saints, the Ten Commandments are very much in effect today. The fourth commandment, to remember the Sabbath day and keep it holy, is heavily emphasized within church doctrine and culture (Exodus 20:8; Deuteronomy 5:12). This command to set apart the Sabbath is observed on Sundays for the LDS Church as well as the majority of the Christian world, rather than the traditional Saturday. Though the Ten Commandments collectively have both individual and societal implications, the spiritual outcome from following them is indeed an introspective pursuit. This thesis seeks to address how members of the Church seek to keep the Sabbath day holy in a profession that is heavily involved in Sunday work. With the universality of sports among Latter-day Saints, and large numbers of youth hoping to play sports professionally, this study is timely because it seeks to elucidate the effects that playing professional sports, particularly in the NFL, have on church activity. Chapter One details the history of the Sabbath from the Old Testament to the present day. It then discusses the doctrine of the Sabbath as taught by the LDS Church. It also discusses what the highest officers in the church, the First Presidency, Quorum of the Twelve Apostles, and other auxiliary leaders have said about sports and Sunday play. It finishes off with a description of the research methodology and the interview process for thirty Latter-day Saints who played in the NFL. Chapter Two introduces the data and some of the main findings regarding Sabbath day worship in the NFL; it highlights the sacrament, church attendance, and other personal religious habits for these athletes. Chapter Three continues the discussion of the data and more particularly addresses some of the challenges more pertinent to LDS NFL players. It was apparent after the interview process that these participants found it challenging to be in an atmosphere so incompatible to their personal beliefs, including religious criticism from teammates, harsh language, lewdness in and out of the locker room, and many other difficult circumstances. Marriage is addressed and how it was a major factor for these players. It also includes quantitative information about the athletes' backgrounds and faith experiences leading up to their careers in the NFL. Chapter Four summarizes the thesis and draws conclusions upon the data. It also recommends areas for further research. In the Appendix, redacted interviews of all thirty NFL players are included.

Cette traversée freudienne du Commandement relit la valeur liminaire de la fonction de la dissociation psychique selon la nosologie du psychotraumatisme. Or, pour un même évènement, la réponse différentielle marginalise des sujets brisés à vie (pathologie), d’autres s’intégrant dans la charpente de l’institution et semblant ne pas être affectés. L’armée apparaît comme le théâtre d’une transmutation symbolique : les attaches psychiques intérieures sont organisées et contenues par un maillage protecteur et amortisseur institutionnel (fonction contenante d’une famille militaire) dans lequel grandit l’officier pour métamorphoser ses chaines (lien) en chênes (grade). Dissocier en pleine conscience plutôt que de cliver en toute inconscience comme le font la plupart des hommes est typique du chef. Le mécanisme opérant harmoniserait une alchimie respiratoire entre un inspir (la dissociation psychique / fonction de séparation paternelle) et un expir (la dialectisation / fonction matricielle maternelle). Assumer une forme d’élection, potentialiser ces fonctions comme arme psychique offre l’accès à la pensée stratégique opérative. La psychanalyse dissèque ici la prosopographie de l’officier supérieur qui endosse à la fois les habits du père et de la mère (fonction de réunification par la dialectisation) embrassant le complexe œdipien pour guider les foules organisées. Mener des hommes, prévenir et soutenir les traumatismes du métier de militaire, loin de toute l’apparente rigidité des conditionnements, joue d’un art exigé de l’officier : l’expérience de plasticité psychique (apprentissage de la dissociation) et de fluidité (maîtrise de la dialectisation)... et donc d’une forte liberté intérieure.... / This freudian cruise through the French Military Commandment review the first value of psychic dissociation belong psychotraumatism nosology. However, in front of similar event, different answers marginalize breakdown people from others which ones are growing into the institution frame and seem to be healthy, safe and sane.Army would be a symbolic transmutation place : psychic links contain in a protective organized meshing, as an institutional shock absorber (functional psychic containing of military family) wherever grows the army head leader to transform from chains (links) to oaks (promotion).Dissociative full consciousness instead of splitting unconsciousness as main people does it, would be the peculiarity of the leader. The operative mechanism would harmonize an alchemic breath from inspiration (psychic dissociation / detachment father’s role) to expiration (dialectisation / womb mother’s role). Accept selective process, improve these functions as a psychic arm help to increase to operative strategic mind and is entrusted to make a masterpiece with diplomacy.The psycho-analysis profile in this university work, the senior officer which wears parental suit, kissing the Oedipian complex to direct mass especially military organized crowds.Leading men, warn and support war traumatisms, far away from the similar stiffness conditioning and the dissociative disorders, need meaningful, genuine and generous presence playing with a required leadership : psychic’s plasticity (dissociation learning) and mind’s/brain’s flow (dialectisation process)… and, also, deepest identity and strong inner freedom…

The disertation focuses on the presentation of meaning and purpose of the IV. Commandment today. It is based on the interpetation of the Old Testament. It deals with the social consequences of the changes in the Czech Republic after 1989 in relation to the family. It describes impacts these changes have on the respecting for IV. Comandment.

This diploma thesis describes Christian principles, whose influence ethical codes. Further, this thesis depicts, what a code of ethics is and what its contents are. In the following chapters ethical codes of assorted companies will be characterised and analysed. The next chapter compares the ethical demands of companies with the Decalogue and the Double Commandment of Love. The aim of the last chapter is to ascertain whether some approaches out of codes of ethics are close to Christian principles.

The diploma thesis deals with the concepts of love in the Johannine literature, especially in the Gospel and Epistles of John. It statistically compiles occurrences of words expressing love that are used by John. Then the thesis focuses on particular pericopes where these words are used. More deeply it focuses on those places where an important aspect of love perception is described.

No description available.