<p>The Holy Qurʾān, like the Bible, is an acknowledged literary masterpiece. Its linguistic and aesthetic vivacity with an amalgam of religious beliefs, moral values, religious social orthodoxy and historical backgrounds pose a great challenge to any translator and make the task overwhelmingly arduous, if not unattainable. The study aims at examining the problems the Qurʾān translators encounter while translating near-synonyms from Arabic into English. It is based on the translations of two professional translators namely, Yusuf Ali and T.B. Irving. The translations provide an empirical basis for the discussion of the problems while translating Qurʾānic texts into English. The corpus for the present study includes the translations of four near-synonymous pairs namely, ghayth and maṭar, al-ḥilf and al-qasm, bakhīl and shaḥīḥ and ʿāqir and ʿaqīm in their Qurʾānic context. The two translated texts are compared to determine to which extent the translations reflect the referential and the connotative meaning of the original Qurʾānic text as well as to which extent they maintain the textuality standards such as cohesion, coherence, informativity, situationality and acceptability, intentionality and intertextuality. In short, the study sets out to identify the roblematic areas in the translated Qurʾānic texts at the lexical and textual levels with a view to determining what makes one translation better than the other, or what brings one translation closer to the original text than the other.The study is an intersection between Qurʾānic exegeses (tafsīr) and applied linguistics. The researcher consults different books on translation theories as well as of Qurʾānic exegeses (tafsīr) to facilitate the process of analyzing the near-synonyms in their Qurʾānic context. The researcher opts for eclecticism, instead of confining to a particular rigid model or approach, which is a combination of text-analysis translation-oriented approaches of De Beaugrande &amp / Dressler (1981) / Neubert &amp / Shreve (1992) / Halliday (1994) and Hatim &amp / Mason (1990). In addition, the study draws upon the multiple and theoretical implications of Nida&rsquo / s dynamic equivalence, Beekman &amp / Callow&rsquo / s (1974) historical and dynamic fidelity and Gutt&rsquo / s (1991) relevance theory and the emphasis on communication as mainly context-dependent. These models are closely related and reliable in the process of analyzing and evaluating the problems encountered in Arabic-English translation of the Qurʾānic near-synonyms. Furthermore, the researcher suggests an outline approach for the process of analyzing the Qurʾānic near-synonyms translations in a systemic and organized way thereby ensuring maximum and effective communication of the Qurʾānic message. The study concludes that the Qurʾān translator, compared to other literary genres, faces many difficulties in translating the Qurʾānic ST message. The selected translations of the Holy Qurʾān have failed to measure up to the depth of the Qurʾānic&nbsp / message, its originality and the connotative shades of meanings of the original expression. The study attributes these problems to contextual, socio-cultural, theological and historical factors which create differences that lead to gaps or absence of lexicalization in the TT. Furthermore, the reliance on&nbsp / dictionary meaning rather than the meaning of the lexical item in context, the negligence of context culture as well as the context of situation (the reason for the revelation of the verses) affect the &ldquo / periodicity&rdquo / of the text as indicated by Martin &amp / Rose (2007, p.187), that is, the information flow of the whole text. Accordingly, this affects maintaining the standards of textuality and the fidelity which a religious text should meet. The complexity of the Qurʾān as a&nbsp / genre is a great challenge to the translator at both the lexical and textual levels, which dilutes the authenticity of the holy text and misrepresents its true message. The conclusion of the study which contains recommendations based on experience may prove helpful to the future novice and professional translators to improve the quality of translation in general and religious translation in particular. The study is a contribution towards a greater understanding of the subtle differences between the near-synonymous pairs in their Qurʾānic context through Arabic-English translation. It is a novel addition to the world of religious translation, Qurʾān translation, ḥadīth and fiqh in English. It also contributes to some extent to modern exegeses of the&nbsp / Qurʾān. It is hoped that the work will encourage further studies in the field of translation to employ a context-based linguistic approach to translating different genres and sacred texts in particular, integrating insights from applicable translation and linguistic approaches.</p>

<p>As a saint with no biblical or historical basis for her legend, St. Anne could change radically over time with cultural and doctrinal shifts even as her status as Mary's mother remained at the core of her legend and provided an appearance of consistency. "Mother, Matron, Matriarch: Sanctity and Social Change in the Cult of St. Anne, 1450-1750" takes issue with the general view that the cult of St. Anne in Northern Europe flourished in the late Middle Ages, only to wither away in the Reformation, and advances a new understanding of it. It does so by taking a longer view, beginning around 1450 and extending to 1750 in order to show how St. Anne's cult and the Holy Kinship elucidated long-term shifts in religious and cultural mores regarding the relationships between domesticity and sanctity, what constituted properly pious lay behavior, and attitudes towards women (in particular older women). Materials used include vita, devotional texts, confraternal records, sermons, treatises, and works of art across the time period under investigation. After a definite period of decline during the mid-sixteenth century (as evidenced by lower pilgrimage statistics, confraternity records, and a lack of text production), St. Anne enjoyed a revival in seventeenth- and eighteenth-century Catholicism in a "purified" form, reconfigured to suit new religious and social norms which emphasized patriarchal authority within the household and obedience to the Catholic Church among the laity. In this context, St. Anne became a humble, pious widow whose own purity serves as proof of Mary's Immaculate Conception, and whose meek devotion to her holy daughter and grandson exemplified properly obedient reverence for the laity.</p> / Dissertation

Thesis (M.A.)--Denver Seminary, 2005. / Includes bibliographical references (leaves [95-100] ).

Based on the author's thesis, Freiburg i. B. / "Quellen": p. 195-197. Bibliography: p. 198-204.

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 2008. / Abstract. Description based on microfiche version record. Includes bibliographical references.

Thesis (D. Min.)--Columbia International University, 2008. / Typescript. Description based on print version record. Includes bibliographical references (leaves 135-138).

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2003. / Vita. Includes bibliographical references (leaf 75).

Our perception of the Holy Grail is, for the most part, the result of orthodox views that have dominated literary interpretation. However, the first appearance of the Holy Grail in literature does not conform to the orthodox rules and traditions. In fact, the narrative of Perceval is filled with evidence that points to a very different form of Christianity, one that would have been considered heretical at the time that Chrétien de Troyes was writing it. The twelfth century in France is often called the "Golden Age" of heresies. As Manichaeism and Bogolism swept through the country, they gave birth to a new heresy, that of Catharism. A defining factor shared by these three heresies is dualism, a belief in two gods, one being good and the other evil. These beliefs can all be traced to early Christianity and to groups who believed that they were the true followers of Christ. This study seeks to look at evidence of these beliefs in Perceval, while showing at the same time the implausibility of an orthodox interpretation. Research for this study extends to the beginnings of Christianity, more specifically to Gnostic beliefs. It also looks at other religious influences in France in the eleventh and twelfth centuries, and at the Cathars. It examines what little we know about Chrétien de Troyes and the likelihood that he was influenced by heretical beliefs. In conclusion, it offers a new perspective on the Grail narrative and the mystery that surrounds Chrétien's famously unfinished work. Through exploration of knowledge, the treatment of women, and the famous "grail" scene, we demonstrate the prevalence of Gnostic influences, and how these influences were likely to occur at the time. Although the true essence of the Grail may always remain a mystery, this study offers an "unorthodox" outlook on what has become a predominantly "orthodox" symbol.

Not available / text

Health care systems in Saudi Arabia and elsewhere play a significant role in the lives of individuals as well as society at large. Although healthcare aims at enhancing the quality of life it can sometimes happen that treatment itself can lead to a diminution of the quality of life due to unexpected adverse effects. These problems may cause therapeutic failures or even drug-related morbidity and mortality. Consequently there is a need to have in place a system, conventionally known as Pharmacovigilance. The aims of Pharmacovigilance are to identify, quantify and continuously monitor all drug use through a system which would enable all health care professionals such as physicians, pharmacists, dentists and nurses to contribute. This thesis investigated the present knowledge of and use of, the Pharmacovigilance system in Makkah, in the Kingdom of Saudi Arabia. A mixed method yielded data that provided depth and breadth to the findings of this study. A questionnaire was designed for 170 community pharmacists and 310 respondents drawn from different medical roles across the seven hospitals in Makkah yielded some useful results. Resistance to change was identified in some groups but it was of interest to discover that 72% of respondents who admitted that their knowledge was insufficient were, nevertheless, agreed about its importance. Key issues from the analysis of the questionnaire were used to design the second phase of the sequential mixed method which involved semi structured interviews with seven senior pharmacists, one from each of the seven hospitals. Analysis yielded three overarching categories: Technology, Internalisation and Motivation. A follow up feedback survey at the end of a lecture, of a group of pharmacy students enhanced the overall findings of the study and revealed a very high degree of interest and acceptance of Pharmacovigilance reporting systems and an expressed desire for its inclusion as a subject in its own right in their training programme. Conflicting epistemological positions inherent in a mixed method are candidly admitted and no attempt is made to circumvent this difficulty. Rather, the enhanced nature of the findings is highlighted despite the opposing knowledge claims of both approaches. A key finding was that 59% of the respondents were unaware of the Saudi National Pharmacovigilance centre (NPC) and reporting arrangements. The problems of lack of internet access and of suitable reporting forms were important contributory reasons for the under-usage of the system. There is a need to raise awareness of all pharmacists of the importance of the knowledge and practice of Pharmacovigilance. Technological solutions should be implemented to facilitate reporting at all levels. Continuing professional development should include Pharmacovigilance. Resistance to change can be addressed by identifying the motivational factors that can lead to a more wholehearted acceptance of the importance of Pharmacovigilance for patient care and well-being. Indeed, these could well be the focus of future studies.