- About
-
The Global ETD Search service is a free service for researchers
to find electronic theses and dissertations. This service is
provided by the
Networked Digital Library of Theses and Dissertations.
Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
Search results
Showing 481 to 490 of 527 (0.061 seconds)Spelling suggestions: "subject:"eschatological""
| 481 |
Les mythes dans l'oeuvre romanesque de Manuel De Lope / A mythocritical analysis of the novels of Manuel de Lope.Chandanson, Muriel 20 March 2014 (has links)
Cette thèse présente une étude mythocritique de la production romanesque de Manuel de Lope [1949] postérieure à son retour en Espagne en 1993 et jusqu’à aujourd’hui : El libro de piel de tiburón (Alfaguara,1995); Bella en las tinieblas (Alfaguara,1997), (Suma de Letras, 2000), (RBA, 2010) ; Las perlas peregrinas (Espasa-Calpe,1998), (RBA, 2007) ;
La sangre ajena (Editorial Debate, 2000); Otras islas (RBA, 2008). En effet, un séjour de vingt-cinq ans hors d’Espagne lui a permis d’exercer un regard extérieur et fécond sur son propre pays où désormais, il vit et écrit. Son œuvre romanesque recourt aux mythes antiques pour développer les thématiques essentielles dans l’Espagne de ce début de XXI ème siècle que sont la mémoire et l’oubli face à l’Histoire, la quête identitaire à travers les mythes du labyrinthe, du caïnisme, de Dionysos, de Saturne et de Chronos. Tous ces mythes s’organisent autour d’un mythe dominant, celui de Chronos, grâce à une image phare qui éclaire l’identité collective espagnole, image déjà présente dans l’ œuvre goyesque : celle de Saturne dévorant ses fils. / This thesis presents a mythocritical analysis of the novels written by Manuel de Lope (born in 1949) from 1993, when he returned home to Spain, until nowadays: El libro de piel de tiburón (Alfaguara,1995); Bella en las tinieblas (Alfaguara,1997), (Suma de Letras, 2000), (RBA, 2010) ; Las perlas peregrinas (Espasa-Calpe,1998), (RBA, 2007) ;
La sangre ajena (Editorial Debate, 2000); Otras islas (RBA, 2008). As he had stayed away from Spain for twenty-five years, he was able to look with an external and creative perspective at his own country where he is now living and writing. In his fiction he resorts to ancient myths in order to develop the themes which are essential in the Spain of the early 21st century: memory and obliviousness as regards history as well as the search for identity through the myths of the Labyrinth, cainism, Dionysus, Saturn and Chronos. In Manuel de Lope's work, all these myths are structured around a dominant myth - that of Chronos- thanks to a highly influential image which sheds light on Spanish cultural identity, an image which was already present in Goya's work: Saturn devouring his sons.
|
| 482 |
L'eschatologie chrétienne en Afrique à l'ombre de la théologie du Christ-Ancêtre / Christian eschatology in Africa in the shadow of Christ-AncestorBonkoungou, Alfred 04 July 2017 (has links)
Le contexte culturel du continent africain est marqué par la prégnance des ancêtres. C’est pourquoi la théologie de l’inculturation de la foi a pensé devoir s’approprier la thématique de l’ancêtre afin de rapatrier sa signification symbolique au service de la foi chrétienne. Mais, par-delà une mise en rapport informelle entre le Christ et l’ancêtre, l’inculturation de la foi a évolué vers la formalité spéculative d’une ancestralisation du Christ. En cela, la théologie du Christ-Ancêtre nous place devant un procédé périlleux de subsomption logique qui introduit et risque d’absorber le Novum du Christ dans les catégories et genres antérieurs de la culture de réception. L’ancestralisme n’est pas une réalité simplement africaine ; il traverse la Bible et d’autres cultures comme celle de la Rome antique et de la Chine ancienne. Par-delà la causalité exemplaire de l’ancêtre que la mémoire du passé suffit à fonder métaphysiquement, la théologie chrétienne ne peut pas lui reconnaître une causalité efficiente. En juste foi chrétienne, c’est l’efficience du Ressuscité qui bouleverse tout le régime d’efficience salvifique antérieur à la nouveauté chrétienne. Le Christ n’est pas un Ancêtre, il est l’Eschaton. / The cultural context of the african continent is marked by the pregnancy of the ancestors.That is why the theology of the inculturation of the faith thought of having to appropriate the theme of the ancestor to repatriate its symbolic meaning in the service of the christian faith. But beyond an informal putting in report between the Christ and the ancestor, the inculturation of the faith evolved towards the speculative formality of an ancestralisation of the Christ. In that respect, the theology of Christ-Ancestor places us in front of a precarious process of logical subsumption which introduces and risks to absorb the Novum of Christ in the categories and the previous kinds of the culture of reception. The ancestralism is not only african reality; it crosses the Bible and the other cultures as that of ancient Rome and ancient China. Beyond the exemplary causality of the ancestor which the memory of past is enough to establish metaphysically, the christian theology cannot recognize it an efficient causality. In christian faith, it is the efficiency of the Resuscitated that upsets all the category of salvific efficiency previous to the Christian novelty. Christ is not an Ancestor, he is Eschaton.
|
| 483 |
Teologie objetí Miroslava Volfa v kontextu teologie CČSH se zaměřením na otázku eschatologie vedoucí ke křesťansky angažovanému životu / Miroslav Volf's theology of embrace in the context of CHC theology focusing on the question of eschatology leading to Christian engaged lifeSedlák, Filip January 2017 (has links)
Miroslav Volf's theology of embrace in the context of CHC theology focusing on the question of eschatology leading to Christian engaged life Filip Sedlák Abstract At the turn of the 19th and 20th century theology has reevaluated its basis so that eschatology regained its position of this basis. The view, which was kept only by the outsiders in the period of the Enlightment, has become a generally accepted one. The intensity of this shift changed in a variety of ways but it cannot certainly be said that it was overcome or replaced by a new wave until now. The importace of the eschatological viewpoint in contemporary theology has affected to a great extent also the theology of the Czechoslovak Hussite Church (CHC). However, the importace of eschatology in the CHC theology does not stem from the mentioned shift only, but has its historical roots in the Czech Reformation from which the subject of eschatology is inseparable, as well as in its understanding eschatology as an impulse to practical action perceived as preparing the ways for the Lord's coming which can eventually turn to the revolutionary dimension. The continuity with the Czech Reformation was declared soon after the foundation of the new church using the slogan: "Completing the Czech religious reformation." It is undoubtedly clear from many...
|
| 484 |
Persecution in Galatians : identity, destiny, and the use of IsaiahDunne, John Anthony January 2016 (has links)
This thesis contends that the theme of persecution plays a vital role in the argument of Paul's letter to the Galatians. Particularly, this thesis argues that suffering for the cross is seen as a mark of identity and a sign of destiny for those who follow the crucified Messiah. In regard to identity, suffering is shown to be a badge that demarcates Paul's Gentile audience as children of Abraham and children of God (i.e. the “Israel of God”) in conformity with genuine Christian identity, represented chiefly by Paul himself through solidarity with the cross. In regard to destiny, those who are marked out by suffering for the cross will receive the future inheritance, as promised to Abraham, and be vindicated at the eschatological judgment. The relationship of suffering for the cross to Christian identity and destiny is shown to parallel other such markers like possession of the Spirit and justification by faith. This thesis proposes further that Paul derives his understanding regarding the importance of suffering from his wider reading of Isaiah, particularly chapters 49–54, which Paul believes prefigures the death of the Messiah, his own Gentile mission and the opposition to it, as well as the status of his Gentile converts as servants of the Messiah. The influence of Isaiah is demonstrated especially in Paul's paradigmatic self-presentation in the autobiographical section of the letter (Gal. 1–2), the subsequent summons to imitation (4.12–20), and the famous allegory where Paul explicitly cites Isa. 54.1. In this thesis it is demonstrated that all of these themes and emphases in Galatians related to persecution and suffering are utilized for the particular crisis in Galatia regarding the promotion of circumcision, which this thesis suggests is promoted aggressively. It is proposed, therefore, that Paul has utilized the theme of persecution with its Messianic and Isaianic influences to engage the way that receiving circumcision provides a means of avoiding and alleviating social tension and pressure. To that end suffering for the cross is upheld by Paul as a mark of identity and a sign of destiny to highlight the fact that receiving circumcision will lead to apostasy since Paul understands it to be a rejection of the Messiah and his cross.
|
| 485 |
Komparativ studie av eskatologins förståelse mellan väst och öst syrisk traditionHanna, Andreas January 2020 (has links)
Christ's words "do this in remembrance of me" (Luke 22:20) point to an eschatological realism realized in the gathering. The word of Christ institutes a liturgical praxis that was received by the ancient church and has since been practiced for several generations until today. The Syriac speaking churches, which are also in continuity with the Messianic faith, followed by the apostolic tradition, do not escape the question of eschatology, which is of great importance and central to Syriac Christianity. To answer the question of why eschatology is important in the Syriac tradition? is comprehensive, large and does not accommodate the scope of work. However, this work will try to answer the question of whether Jacob of Serugh's eschatological thinking develops in relation to Ephraim in comparison to Isaac the Syrian. Therefore, this work will try to get a glimpse of the eschatological basic view within the understanding of Syriac Christianity. There will be a positioning of Jacob of Serugh in relation to Ephraim the Syrian with comparison to Isaac the Syrian to gain a better understanding of the direction that emerges during the turning point of the fourteenth century in connection with those ecclesiological battles during that time. It may not provide an answer to everything but certainly an answer to where we started this development regarding eschatology. I want to thank my supervisor, Michael Hjälm for the good advice, support and guidance through the work. I also hope that reading this essay will be useful and continued studies in the subject.
|
| 486 |
Die koninkryk van God as sistematies-teologiese kategorie in die werk van JA Heyns (Afrikaans)Marais, Sarel Johannes Lodewikus 08 June 2011 (has links)
Johan Adam Heyns is probably the most productive and noteworthy Afrikaans theologian of the twentieth century, born in South Africa. He was a real pioneer in his field. It is a well known fact that the kingdom of God played a vital role in all of his work. In fact, he used it as a systematic-theological category, which flows like a perennial river of opportunity, consistently through all of his writings. It gave him the opportunity to be consistent in both his systematic theology and in his ethics. Heyns used the kingdom of God as a systematic-theological category to show clearly how man and God can be co-workers in this world in a dialogical relationship. This relationship, of which God is the initiator, are characterised by the covenant between God, the Father-King, and man, the obedient child-servant. He also used the opportunity to integrate his love for philosophy with his love for theology. This integration opened up a wide spectrum of thoughts, ideas and meanings which he could scientifically analyze, explore, connect and merge together systematically. His contact with Stoker and their shared Calvinistic worldview as well as their shared Afrikaans culture and Christian religion, together with the influence of amongst others Du Toit and Snyman, Oberholzer, Vollenhoven, Barth, Brunner and Berkouwer, laid the foundation for his frame of reference. Unfortunately there was philosophical flooding from time to time, because it caused him to fill the kingdom of God with philosophical concepts which allowed him to think of the kingdom of God as an ontological cosmic-universal entity. His philosophical background and connection also leads to some inadequate speculations in his theology and especially in his eschatology. Inadmissibly he didn’t always use the Bible appropriately, although his doctrine of Scripture and hermeneutics were satisfactory. Heyns could have explored the important part which prayer must play in theology more thoroughly. But he did pioneer’s work in Dogmatics and Ethics in Afrikaans and as an ecumenist and church leader, which we must really appreciate. Lastly his philosophical modus operandi also had a positive side. It helped him to differentiate between important theological concepts. Heyns distinguished between the rule of God and the kingdom of God, as well as between the realisation of the kingdom of God and the eschatological fulfilment of God’s kingdom. These differentiations were tested on some theological problems, including the question whether the kingdom of God is really an ontological entity, the Theodicy problem and the “Nah-erwartung” problem. It was found that these differentiations, when used consistently, have valuable theological problem solving abilities. Although Heyns perhaps didn’t realise this, and he weren’t consistent in the use of these differentiations, he must be credited for identifying and clarifying them. / Thesis (PhD)--University of Pretoria, 2010. / Dogmatics and Christian Ethics / unrestricted
|
| 487 |
Challenging messianism and apocalyptism : a study of the three surviving Messiahs, their related commonalities, problematic issues and the beliefs surrounding themKrawitz, Lilian 11 1900 (has links)
The thesis is concerned with two issues, modern messiahs and their appeal, namely the highly successful Rebbe M.M. Schneerson from Chabad; and hostile, modern day, militant messianists and their beliefs, namely the USA Christian evangelicals and their rapture belief. The study directs attention at the three successful (in the sense that their movements survived their deaths) Jewish Messiahs, the 1st century Jesus, the 17th century Sabbatai Sevi and the present day, but recently deceased (1994) Rebbe Schneerson. The focus in the study falls on the latter two Jewish Messiahs, especially Rebbe Schneerson and Chabad, from Crown Heights, New York, whose messianic beliefs and conduct the thesis has been able to follow in real time. The thesis argues that Rebbe Schneerson and Chabad‟s extreme messianic beliefs and praxis, and the marked similarities that exist between all three Jewish Messiahs and their followers indicate that Chabad will probably, over time, become another religion removed from Judaism.
The thesis notes that the three Jewish Messiahs share a similar messiah template, the “„suffering servant‟ messiah” template. The thesis argues that this template is related to the wide appeal and success of these three Jewish messiahs, as it offers their followers the option of vicarious atonement which relieves people from dealing with their own transgressions and permits people to evade the demanding task of assuming personal accountability for all their actions, including their transgressions.
The recommendations in this thesis are prompted by the “wall of deafening silence” which is the result of political correctness and the “hands off religion” position, that prevents debate or censure of hostile militant messianism, despite the inherent dangers and high cost attached to the praxis of hostile, militant messianism and militant messianists‟ belief in exclusive apocalyptic scenarios, in modern, multicultural and democratic societies. The thesis argues this situation is not tenable and that it needs to be addressed, especially where modern day, hostile, militant messianists, unlike their predecessors at Qumran, now have access to the military and to military hardware, including nuclear warheads, and are able to hasten the End Times should they simply choose to do so. / Old Testament and Ancient Near Eastern Studies / D. Litt. et Phil. (Biblical Archaeology)
|
| 488 |
Challenging messianism and apocalyptism : a study of the three surviving Messiahs, their related commonalities, problematic issues and the beliefs surrounding themKrawitz, Lilian 11 1900 (has links)
The thesis is concerned with two issues, modern messiahs and their appeal, namely the highly successful Rebbe M.M. Schneerson from Chabad; and hostile, modern day, militant messianists and their beliefs, namely the USA Christian evangelicals and their rapture belief. The study directs attention at the three successful (in the sense that their movements survived their deaths) Jewish Messiahs, the 1st century Jesus, the 17th century Sabbatai Sevi and the present day, but recently deceased (1994) Rebbe Schneerson. The focus in the study falls on the latter two Jewish Messiahs, especially Rebbe Schneerson and Chabad, from Crown Heights, New York, whose messianic beliefs and conduct the thesis has been able to follow in real time. The thesis argues that Rebbe Schneerson and Chabad‟s extreme messianic beliefs and praxis, and the marked similarities that exist between all three Jewish Messiahs and their followers indicate that Chabad will probably, over time, become another religion removed from Judaism.
The thesis notes that the three Jewish Messiahs share a similar messiah template, the “„suffering servant‟ messiah” template. The thesis argues that this template is related to the wide appeal and success of these three Jewish messiahs, as it offers their followers the option of vicarious atonement which relieves people from dealing with their own transgressions and permits people to evade the demanding task of assuming personal accountability for all their actions, including their transgressions.
The recommendations in this thesis are prompted by the “wall of deafening silence” which is the result of political correctness and the “hands off religion” position, that prevents debate or censure of hostile militant messianism, despite the inherent dangers and high cost attached to the praxis of hostile, militant messianism and militant messianists‟ belief in exclusive apocalyptic scenarios, in modern, multicultural and democratic societies. The thesis argues this situation is not tenable and that it needs to be addressed, especially where modern day, hostile, militant messianists, unlike their predecessors at Qumran, now have access to the military and to military hardware, including nuclear warheads, and are able to hasten the End Times should they simply choose to do so. / Old Testament and Ancient Near Eastern Studies / D. Litt. et Phil. (Biblical Archaeology)
|
| 489 |
Die heilsgeschichtliche Theologie Erich Sauers im Kontext missionarischer VerantwortungAfflerbach, Horst 01 December 2004 (has links)
This dissertation makes an attempt to scientifically investigate Erich Sauer's theology of salvation history for the first time.
Sauer grew up in a vital missionary context in the setting of the Open Brethren fellowship and the Alliance Bible School in Berlin. He studied history, philology and theology at the Humboldt University in Berlin, with the goal of promoting missions. Because of an acute eye ailment he was forced to discontinue his studies. He was invited to Wiedenest, where he found his life's work in the Bible School, which had moved in 1919. Here he worked for almost forty years as a teacher and a writer and travelling unceasingly to preach, lecture and hold biblical seminars on the topic of salvation history and missions.
His theology, which is indebted to the theory of revelation history, was influenced by federal theology, theology of salvation history and the scientific, exegetic theology of German theological positivism. Sauer derives the authority of Scripture from history and develops a complex, salvation historical model, which is characterised by the classic structure of protology, soteriology and eschatology. His pre-millennial character is not dispensationally restricted, but has, rather, its own independent formation, that allows for the universal dimensions of God's completion act, without supporting a universal redemption theory.
Through the high rating that he gives the position of the ecclesia in salvation history, Sauer has achieved a programmatic missions concept, which sees a missions-oriented church within every local church. With this paradigmatic theory, Sauer contributed to a revival of missions in German Brethren congregations, in conjunction with his professional colleague Schrupp. / Christian Spirituality, Church Hist and Missiology / D.Th.
|
| 490 |
Seventh-Day Adventism and the abuse of womenFinucane, Colin. 06 1900 (has links)
Women have been abused from the beginning of time and it would appear that a patriarchal system has facilitated this abuse. Churches, in general, and Seventh-Day Adventists, in particular, have been silent on the issue of Abuse. It is my thesis that a predominantly confessional Seventh-Day Adventist's view and use of Scripture are foundational to this silence on human rights issues. Adventist eschatology is predominantly apocalyptic in nature, focussing on end-time events, thus, the present is viewed secondary. Human rights issues are marginalised with the focus on evangelism. Thus, relationships are secondary and abused women have not been accommodated within the Seventh-Day Adventist framework of worship and caring. / M.Th. (Practical Theology)
|
Page generated in 0.0736 seconds