Excerpt: "I'm crazy about trains! says Doc Holliday (Jason Robards) to his friend Wyatt Earp (James Garner) in Hour of the Gun (Sturges Ch. 6), explaining why he's waiting on the Contention train. Of course he's really there to help Earp get his revenge on Ike Clanton (Robert Ryan) - but then we never quite know with Doc Holliday.

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This thesis investigates HU+00E4ggkvist & Hell graphs. These graphs are an extension of the idea of Kneser graphs, and as such share many attributes with them. A variety of original results on many different properties of these graphs are given. We begin with an examination of the transitivity and structural properties of HU+00E4ggkvist & Hell graphs. Capitalizing on the known results for Kneser graphs, the exact values of girth, odd girth, and diameter are derived. We also discuss subgraphs of HU+00E4ggkvist & Hell graphs that are isomorphic to subgraphs of Kneser graphs. We then give some background on graph homomorphisms before giving some explicit homomorphisms of HU+00E4ggkvist & Hell graphs that motivate many of our results. Using the theory of equitable partitions we compute some eigenvalues of these graphs. Moving on to independent sets we give several bounds including the ratio bound, which is computed using the least eigenvalue. A bound for the chromatic number is given using the homomorphism to the Kneser graphs, as well as a recursive bound. We then introduce the concept of fractional chromatic number and again give several bounds. Also included are tables of the computed values of these parameters for some small cases. We conclude with a discussion of the broader implications of our results, and give some interesting open problems.

This thesis investigates HU+00E4ggkvist & Hell graphs. These graphs are an extension of the idea of Kneser graphs, and as such share many attributes with them. A variety of original results on many different properties of these graphs are given. We begin with an examination of the transitivity and structural properties of HU+00E4ggkvist & Hell graphs. Capitalizing on the known results for Kneser graphs, the exact values of girth, odd girth, and diameter are derived. We also discuss subgraphs of HU+00E4ggkvist & Hell graphs that are isomorphic to subgraphs of Kneser graphs. We then give some background on graph homomorphisms before giving some explicit homomorphisms of HU+00E4ggkvist & Hell graphs that motivate many of our results. Using the theory of equitable partitions we compute some eigenvalues of these graphs. Moving on to independent sets we give several bounds including the ratio bound, which is computed using the least eigenvalue. A bound for the chromatic number is given using the homomorphism to the Kneser graphs, as well as a recursive bound. We then introduce the concept of fractional chromatic number and again give several bounds. Also included are tables of the computed values of these parameters for some small cases. We conclude with a discussion of the broader implications of our results, and give some interesting open problems.

Šiame magistro darbe pateikiamos Romos Katalikų Bažnyčios ir jaunimo subkultūros sampratos apie krikščioniškojo dangaus ir pragaro dogmas. Šiam tikslui nagrinėjama oficialioji Bažnyčios pozicija (dokumentai, popiežių raštai ir kt.) bei šiandienos teologinės hipotezės; tuo metu praktinėje darbo dalyje pateikiami jaunimo (14-25 m.) apklausos apie dangų ir pragarą rezultatai. Atkreipiamas dėmesys, kad krikščioniškojo dangaus ir pragaro sampratos mažai pažįstamos ir suprantamos tiek tarp pačių tikinčiųjų, tiek ir tarp žmonių, kurie nėra Bažnyčios nariai. Šios dogmos suvokiamos perdėm supaprastintai ir neretai - sukarikatūrintai, o tam daugiausia įtakos daro masinės komunikacijos priemonės, meniniai filmai ir knygos. Todėl šiame magistro darbe siūlomas "aktyviojo" dangaus modelis - teologinė hipotezė, teigianti apie pojūčių, gyvenimiškosios patirties, meilės, meno ir kitų jaunimui aktualių dalykų svarbą, mąstant apie krikščioniškąją amžinybės perspektyvą. Manome, kad Bažnyčia, akcentuodama "aktyvųjį" dangų, gerokai sumažintų atotrūkį tarp teologijos ir jauno žmogaus, be to, toks kalbėjimas duotų naudos pačių Bažnyčios narių tikėjimo gilinimui. / This thesis presents Christian concepts of Heaven and Hell dogmas perceived by the Roman Catholic Church and the youth subculture. For this purpose it presents the official position of the Church (documents, papal writings, etc..) and today's theological hypothesis; In the practical part of the work it presents the the youth (14-25 years) survey‘s result about Heaven and Hell. Attention is drawn to the context that Christian concepts of Heaven and Hell are too little understood among the believers and between people who are not members of the Church. These perceived overly simplistic dogma and often - a parody, and this is mostly influenced by means of mass communication, movies and books. Therefore, this thesis propose the "active" Heaven model. This is a theological hypothesis, which emphasizes feelings, real-life experience, love, art and other subjects relevant to young people. This is important to reflect on the Christian perspective of eternity. We believe that the Church, emphasizing the „active“ Heaven model "active" could significantly reduce the gap between the theological claims and the young man, in addition to such talk would benefit the faith of the most members of the Church.

Exegesis (MA--Art and Design)--AUT University, 2009. / Includes bibliographical references. Also held in print (68leaves : ill. ; 22 x 30 cm. + 1 CD-ROM) in the Archive at the City Campus (T 779.82 GAN)

The writer expresses the hope that this treatment of an important subject may be found interesting--he knows this it can scarcely be found pleasant reading. It is our purpose to treat of the "eschatological views of the fate of the wicked"--Hell ideas entertained--"in human history". These are many. While most of them agree at some points, the range of ideas is broad, and "human history" is broad. We wish to emphasize our disinterest, for the purpose of this thesis, in eschatological views of the reward of the "good," save to say that, generally, this is but 'the other side of the shield,' having a definite correspondence to its opposite. We make no claim to give either an exhaustive or erudite treatment of our subject, but attempt rather to outline the major views of the field, relating them to, and in some instances tracing their influence upon, human history.

My study offers a constructive exploration of divine judgment as salvific rather than destructive which I describe aphoristically as iudicandus est salvandus ('to be judged is to be saved'). My provocation to Christian eschatology is that human beings are not saved from judgment, but are saved within it. In chapter 1, I introduce the context of the study and propose the concept of salvific judgment. In chapter 2, I engage in an exploration of the symbols and problems of judgment through a reappraisal of De novissimis ('concerning the last things'), the last section found in traditional works of dogmatics. This is followed, in chapter 3, by a critical engagement with the soteriological optimism posited by four twentieth- and twenty-first century theologians: Sergei Bulgakov, Hans Urs von Balthasar, J.A.T. Robinson, and Marilyn McCord Adams. In chapter 4, I explore four versions of the purpose of judgment: (1) as retributive with a dual outcome, engaging the work of Paul O'Callaghan; (2) as retributive and universalist, in conversation with Sergei Bulgakov; (3) as non-retributive, rectifying, and universalist, exploring the oeuvre of Jürgen Moltmann; and (4) as non-retributive, constitutive of personhood, and quasi-universalist, investigating the eschatological thought of Markus Mühling. In chapter 5, I propose to approach divine judgment as the event of absolute recognition. I posit that it is within the eschatic recognition of God, the self, and the other that transformation and glorification occur in a way that avoids a dual outcome of salvation and damnation. I then explore the problems concerning eternal life ('heaven') in the received tradition and propose that life in the eschatic realm of God is not eternal stasis, but the semper novum. I also explore this understanding of eternal life as it relates to the communion of saints. I conclude by arguing that we may approach divine judgment with faith, hope, and love – not only for ourselves, but for the human race as a whole.

As a cultural staple, the Christian faith has been a defining characteristic of the United States for generations. Religion has moved from the spiritual and become integral to many parts of this society’s social gatherings, artistic outlets, and even businesses. Often rooting itself in conservative values and interpretations of The Bible, Evangelicalism’s beliefs regarding damnation and hell contradicts its sola scriptura theological view. Yet, with The Bible’s near silence on hellish matters when looked at as a whole, the human need to have these gaps filled allowed for literary portrayals of hell and explanations of damnation to become part of this subsect of Christianity. Lining sermons with bits and pieces of Faustus’s lost soul, a new tradition was born. Filling churches with paintings of unique layers of hell from Dante’s Inferno, this tradition took on new life. This thesis analyzes how Evangelicalism has bypassed The Bible in favor of Doctor Faustusand Inferno as well as how Christianity in the United States influences literature and biblical interpretations.

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