In this study cultic language used in Romans will be viewed as an aspect of the letter as a whole. In Part One we survey foundational studies concerned with Paul's use of cultic language (chapter I) and assess contributions to the discussion of historical and theological questions that are relevant to this thesis (chapters II and III). By means of this survey we state the need for the exegetical method of this study and we justify Romans as the text for our exegeses. In Part Two we present our exegeses based on the suggestion that cultic language is significant to the argument (3: 25,5: 9,8: 3), and structure (12: 1,15: 16, [1: 9]) of the letter (Chapter I). Paul uses cultic language in 1: (16)18-11: 36 to explain his gospel, and to defend his thesis that the gospel is the power of God (chapters II [3: 25], III [5: 9], IV [8: 3], V [11: 16a]). (Chapter V also illustrates Paul's ability to use cultic language without explanation, and without direct connection to other cultic images in the letter). Paul, furthermore, uses cultic language to introduce his ethical directives (Chapter VI [12: 1]). Here, the apostolic 'priestly' exhorter calls for the community sacrifice of obedience which is the authentic worship of those justified by faith and baptized with Christ. Paul also uses cultic language to describe his ministry which acts as a rationale for his manner in writing (Chapter VII [15: 16]). Paul is the priestly minister bringing about the acceptable offering of the Gentiles. In Part Three we conclude our study by emphasizing that although Paul has not directed a polemic against the Temple nor consciously unified a 'Christian cultus', his cultic language functions to authenticate and illustrate his claim that the gospel is the power of God resulting in salvation, and in this way he defends his own ministry.

No description available.

This dissertation deals with the religious practices of the settlers in the central highlands of Palestine, during the pre-monarchic period (ca 1200-1000 BCE; the so-called ‘period of the Judges’), as revealed by archaeology (cultic artifacts and sites, as well as burial customs and practices). The religious practices of the settlers have been shown to reflect continuity with, and were practically indistinguishable from, those of the Late Bronze Canaanite cult, suggesting that the majority of the settlers were originally Canaanites, most probably from the coastal city-states (ie, the religious practices have been used as an ‘ethnic marker’). It has also been proposed that one of the motivating factors for the migration of people from the coastal region to the central highlands was a fairly dramatic climatic shift, one which resulted in the area becoming increasingly and significantly drier from the late 13th century BCE until about 900 BCE. / Thesis (M.A. (Biblical Archaelogy))

En 1960, la parution du Matin des magiciens, ouvrage écrit par Louis Pauwels et Jacques Bergier, marque le début d’un phénomène littéraire qu’il est d’usage d’appeler « réalisme fantastique ». D’abord porté par la revue Planète, puis par de nombreux auteurs indépendants comme Robert Charroux, le réalisme fantastique connaît en France, jusqu’à la fin des années 1970, un succès considérable.Cette thèse a pour ambition de définir ce qu’est le réalisme fantastique et de déterminer les raisons de son succès et de sa subite disparition. En reprenant la méthodologie de la sociohistoire proposée par Gérard Noiriel, nous en proposons une approche qui relève à la fois de l’histoire culturelle et religieuse et de la sociologie des religions, des croyances, des sciences et de la littérature.Si on peut comprendre le développement du réalisme fantastique en recourant à la théorie du champ littéraire proposée par Pierre Bourdieu, il est aussi possible de l’envisager comme un exemple de recomposition du religieux, caractéristique des décennies d’après-guerre. Porteur d’une forme particulière d’ésotérisme, que nous qualifions de « grand public », le réalisme fantastique constitue un mode de pensée intermédiaire entre cultic milieu, New Age et occulture.En raison de cette position originale, nous proposons de voir le réalisme fantastique comme un paradigme culturel alternatif au modèle dominant, gouverné par la science. Ce paradigme développe son propre système de connaissances et de valeurs en mêlant ésotérisme, religion et science.Enfin, ce travail s’intéresse à l’influence de la sécularisation sur l’ésotérisme. En établissant un lien avec la contre-culture, nous souhaitons montrer comment le discours ésotérique a pu se développer au sein de la culture française, au point d’en constituer aujourd’hui un élément « ordinaire ». / In 1960, the publication of Matin des magiciens, written by Louis Pauwels and Jacques Bergier, marks the beginning of a literary phenomenon commonly known as “réalisme fantastique”. First fuelled by the review Planète then by numerous independant authors such as Robert Charroux, the réalisme fantastique enjoys great success in France, until the late 70’s.This thesis aims at defining réalisme fantastique and determining the reasons behind its success then sudden disappearance. Using Gérard Noiriel’s socio-historical methodology, we suggest an approach that falls at once within cultural and religious history and the sociology of religions, sciences and literature.If the development of réalisme fantastique may be understood using Pierre Bourdieu’s literary field theory, it can also be construed as a way of reshaping religion, which is a distinctive feature of post-war decades. Presenting a particular form of esotericism called “mainstream esotericism”, the réalisme fantastique constitutes a way of thinking lying between the cultic milieu, New Age and occulture.Because of this unusual status, we propose to see the réalisme fantastique as a cultural paradigm that offers an alternative to the prevailing model, governed by science. This paradigm develops its very own knowledge system and values by blending esotericism, religion and science.Finally, this study focuses on the impact of secularization on esotericism. By establishing a link with counter-culture, we seek to demonstrate how the esoteric rhetoric managed to develop itself within French culture, to the point of becoming nowadays an ‘ordinary’ element.

This dissertation deals with the religious practices of the settlers in the central highlands of Palestine, during the pre-monarchic period (ca 1200-1000 BCE; the so-called ‘period of the Judges’), as revealed by archaeology (cultic artifacts and sites, as well as burial customs and practices). The religious practices of the settlers have been shown to reflect continuity with, and were practically indistinguishable from, those of the Late Bronze Canaanite cult, suggesting that the majority of the settlers were originally Canaanites, most probably from the coastal city-states (ie, the religious practices have been used as an ‘ethnic marker’). It has also been proposed that one of the motivating factors for the migration of people from the coastal region to the central highlands was a fairly dramatic climatic shift, one which resulted in the area becoming increasingly and significantly drier from the late 13th century BCE until about 900 BCE. / Thesis (M.A. (Biblical Archaelogy))

No abstract available / Old Testament / D.Th. (Old Testament)

This essay deals with a cultic building which focuses on the stone feature during the Bronze Age in Sweden and Denmark. I will discuss about the meaning of the stone feature and it also deals with the surrounding next to the building in order to see a bigger perspective. It consists of five excavations which this essay is based upon. The five excavations are Sandergård in Denmark, Broby and Hågahagen in Uppland, Tofta and Koarum in Skåne.

Yoga is an increasingly visible and versatile commodity in the United States health market. Though its origins stretch to pre-Vedic India and its traditional religious purpose is linked to Hinduism, it is evident that yoga has undergone much change since its transmission to U.S. culture. In its popular, widespread incarnation in the United States, yoga is not usually learned at the feet of a guru, but at exercise centers and gyms. These secular locales of yoga's practice help define the "yoga phenomenon" in contemporary America. This phenomenon has resulted in yoga's wide acceptance and high visibility in American popular culture --- especially within the "cultic milieu" as it is expressed in the "spiritual marketplace" and "therapeutic culture." Yoga's apparent transformation from an explicitly Hindu religious practice to one located in cultural environments that appear non-religious on the surface (such as gyms or therapeutic regimens) is a topic of interest in religious studies. Of even greater interest to religious studies, however, is the argument put forward by some scholars that these non-religious environments are actually profoundly religious in character and suggest that yoga's apparent transformation is a manifestation of a new type of religious experience within the United States. This thesis is interested in the various questions surrounding this apparent transformation. The central question here is what happens to yoga in U.S. culture? More specifically, what is yoga's religious status in the context of contemporary U.S. culture and religion, and what forms does yoga take within various environments t hat are devoid of explicit Hindu connections? To engage these questions, this thesis will analyze yoga's religious status in the context of the theories of secularization and the cultic milieu as put forth by Steve Bruce, as well as the concepts of the spiritual marketplace and therapeutic culture as presented by Wade Clark Roof. Data culled from various sources and independent research will also be used in understanding yoga in contemporary U.S. popular religion and culture.

No abstract available / Biblical and Ancient Studies / D.Th. (Old Testament)

Niches are common features in the Nabataean landscape (Healey 2001; Starcky 1966: cols. 1008-10; Patrich 1990:50-113). From their frequent appearance in the archeological record, it is evident that the Nabataeans placed great importance on these cultic features. However, very little is known about them. The purpose of this study was to find and record Nabataean cultic niches in a field survey and then to interpret these niches as part of a research design that proposed purposes of niche variation in construction, orientation, and placement of niches on the landscape. My research addresses several neglected issues in the study of cultic niches in Nabataean religion. Robert Wenning has stated there is a need "to research the elements and details of niches in order to understand which detail or combination of elements indicates a specific function or points to an individual deity or certain divine aspect" (Wenning 2001:88). With this research, I hope to determine whether or not certain characteristics of niches can show preferred orientations, indicate a specific function, determine how sanctuaries containing niches were organized, show preferred niche façade ornamentation, or aid in the potential identification of deities.