Although confirmation should be the zenith of a young person's personal attachment to God and the congregation of believers, the exact opposite of this seems to be true when one considers the large numbers of young people that leave the church directly after their confirmation. A literature study shows that attempts to solve this problem have thus far to a large extent focussed on the young people in the process of preparing for confirmation. The purpose of this study is to shift the focus to the community of believers, more specifically to the role of such a community of believers in the guidance of young people in the process of preparing for confirmation, in order to find a solution to the problem. The following research question arose as a result: What is the role of the congregation as a community of believers in the guidance of young members through the confirmation process? The method employed was as follows: Basis-theoretical principles were formulated from Scripture as a result of literature studies and exegesis of relevant passages of Scripture. Meta-theoretical perspectives came to light by utilisation of the auxiliary science, Sociology, amongst other things. The role of the community of believers as a socialising agent of the youngsters was examined. The actual situation regarding the role of the community of believers in confirmation was examined meta-theoretically by means of a literature study on the situation within the broader Reformed tradition of the three Sister Churches, together with an empirical analysis of the situation within the Reformed churches of South Africa. Practical-theoretical guidelines were given following the hermeneutical interaction between the basis-theoretical principles and the meta-theoretical perspectives. The final conclusion is that the congregation as a community of believers is one of the most important agents in the religious socialisation of young people and therefore plays a very important role in preparing them for and guiding them in confirmation. The responsibility of the community of believers lies on the following levels: The shaping of a Biblical vision of the church or congregation that the young people can commit to. The concretion of this vision by means of the persistent practice of the fourfold ministry (“Hebrew text”) while simultaneously involving the whole congregation (young and old) in order that everything the congregation is, says, prays and does, is in congruence. This approach will lend credibility to the community of believers and by doing this the young people will be drawn closer. Focused community pursuit with special attention given to the acceptance of the young people, self-sacrificing and loving service towards the youths, as well as the verbal and practical teaching and instruction of the youngsters. A change in perception and sometimes a change of attitude of heart regarding the inclusion and participation of young people in the congregation. The creation of a culture in which every member earnestly considers his personal religious commitment and is prepared to be held responsible for this commitment. Such a culture of personal religious commitment, together with accountability to that commitment will carry the youths through their own personal commitment within confirmation, while confirming the importance of such a commitment at the same time. / Thesis (M.Th. (Pastoral))--North-West University, Potchefstroom Campus, 200

A total change of culture is happening in the world and the church should take cognizance of it because people's religious experience is not detached from their cultural context. In the light of the changing contemporary culture and new challenges for the ministry, the research question was posed: why is a wellness ministry by AFM pastors in an urban context necessary and what should it entail in the guiding of people towards wellness? The objective of the study is therefore to research a wellness ministry by AFM pastors in an urban context with the aim of proposing a model for such a ministry where people may be guided towards wellness. The study was done by using the practical-theological model of Zerfass as point of departure which comprises the following: - a meta theory where material from other disciplines are studied; - a basis theory where Scriptural perspectives on the topic had been researched; - empirical research by way of interviews with pastors; and - a practice theory where guidelines are proposed for a wellness ministry by AFM pastors in an urban context. In the meta theoretical part of the study it became clear that the circumstances with which people are confronted in the contemporary culture, a change of focus necessitates from a lifestyle of only combating disease to one of promoting wellness. Research has shown that quite a number of wellness models already exist which are being applied in practice. The basis theoretical part of the investigation showed that Scripture provides numerous guidelines with regard to a wellness ministry for the whole person in connection with the body, soul and spirit. The results which surfaced from the empirical study, confirmed the meta- and basis theoretical research. Consequently the practice theory has been formulated from the hermeneutical interaction of the different components of the research in the format of a proposed model. With reference to the research question, central theorical argument and the research reflected in chapters 2 through 5, the final conclusion states that a wellness ministry by AFM pastors in an urban context is necessary and should play an important part in the guiding of people towards wellness. A model where the strategy for such a ministry has been explained, is finally proposed. / Thesis (Ph.D. (Pastoral)--North-West University, Potchefstroom Campus, 2009.

This study investigates the Christology of E.W Kenyon, the forefather of the Word Faith Movement (WFM). His theological system forms the foundation of the WFM’s doctrine as promoted by its many pastors and leaders all over the world. The Bible is the point of departure for this work: therefore a representative Reformed understanding of the Scriptures is established in order to conduct a Biblical evaluation of Kenyon’s Christology. Kenyon did not document his beliefs in a systematic manner. Therefore, in chapter two, selected volumes of his writings were minutely examined and organised in order to arrive at a representative statement of his Christology. Chapter 3 is a summary statement of Christology from a Reformed perspective. The writers scrutinised are of a more recent era in order to increase the likelihood of their responding to Kenyon’s theological construct, which dates from the first half of the twentieth century. Scriptural backing for all points of view is noted so as to build a Biblical basis for the representative Reformed definition. In chapter 4 the problematic areas of Kenyon’s Christology are assessed. The statements from chapters two and three are compared and Kenyon’s Christology is critically evaluated from a Biblical standpoint in order to arrive at a statement of conclusion. Chapter 5 is a concluding statement. It also gives recommendations for future study. There is considerable scope for an ongoing investigation of Kenyon’s theology. / Thesis (M.Th. (Dogmatics))--North-West University, Potchefstroom Campus, 2012.

This study seeks to articulate how and to what extent the religious-education programs, faith formation, and spiritual ethos in Catholic schools can cultivate dialogue about and foster experiences of religion and God in light of the diversity of faith traditions present in the student population. The methodology involves demographic and document inquiry, participant observation, and individual, semistructured interviews using an analytical framework inspired by Thomas Groome’s seminal work on a shared Christian praxis. Research was conducted between November 2004 and March 2005. One school in Canada, one school in the United States, and two schools in India were observed, and 15 interviews were completed. What was demonstrated most clearly is that specific dialogue about religion and God is not a primary focus in any of the schools. Rather, their approaches seek to foster character development and religious tolerance based on the principles of moral and values education that are rooted in the experiences of the students. This study is useful for schools that desire to stimulate religious expression and dialogue that are rooted in, but not limited to, the narrow language of a single faith tradition.

Lietuvos Respublikoje Fizinių asmenų bankroto įstatymas įsigaliojo nuo 2013 metų kovo 1 dienos. Fizinių asmenų bankroto tikslas atkurti nemokių skolininkų mokumą išlaikant pusiausvyrą tarp skolininko ir kreditorių interesų. Galimybė bankrutuoti suteikiama sąžiningiems asmenims. Vyrauja du bankroto modeliai mokumui atkurti: likvidavimas - kai likvidavus visą skolininko turtą grąžinamos skolos kreditoriams, likusi skolų dalis nurašoma; restruktūrizavimas - sudaromas mokumo atkūrimo planas, likviduojama didžioji dalis skolininko turo ir fizinis asmuo tam tikrą terminą siekia atkurti savo mokumą, visas lėšas, kurios yra didesnės nei jam palikta minimali lėšų suma pragyvenimui, skirdamas skolų padengimui. Po patvirtinto laikotarpio neapmokėtos skolos nurašomos. Kadangi bankroto proceso metu dažniausiai yra pažeidžiami teisėti kreditorių interesai, būtina užtikrinti, kad bankrutuos sąžiningas asmuo. Asmens sąžiningumas preziumuojamas, LR Civiliniame kodekse yra numatyti sandorių atvejai, kuomet preziumuojamas nesąžiningumas. Tačiau skolininkas gali būti nesąžiningu ir nesudaręs nesąžiningumo prezumpcijoje numatytų sandorių. Skolininko nesąžiningumas gali pasireikšti šiais būdais: melagingų duomenų pateikimas, tyčinis duomenų nuslėpimas, mokumo atkūrimo plano nevykdymas, mokumas atsiradęs dėl žalingų įpročių, neatsakingų veiksmų ar padarytų nusikaltimų ir kt. Melagingi arba nuslėpti duomenys yra viena iš didžiausių sukčiavimo bankroto procese problemų su kuria susiduria visos... [toliau žr. visą tekstą] / Individuals bankruptcy law in Republic of Lithuania came into force on March 1, 2013. Big breakthrough in personal bankruptcy is considered the bankruptcy law adopted in England 1883. Following England in 1898 the bankruptcy law was adopted in Unites States, and later in the over countries. Now the possibility for natural persons to bankrupt is legalized in most of the European countries, USA, Canada, Australia and others. The purpose of personal bankruptcy law is to restore the solvency of insolvent persons keeping the balance between debtor and creditor interests. That means to restore individual to viable economic market while protecting their dignity, and encourage repayment of debts to creditors and income legalization. Such individuals debt relief pose creditors complains because their rights are restricted to recover the money they have lent, to earn the interest, and this is detriment of their property interests. Both, in the "fresh start" doctrine and law accentuate that the bankruptcy procedure applies only to honest person, so it is necessary to ensure an adequate legal framework, which would prevent the debtor's fraudulent actions. Dominates two types of bankruptcy models to restore solvency: Liquidation - after liquidation of all debtor's assets the repayments to creditors are maid, with remaining debts debtor is relieved; Restructuring - after solvency restoration plan is accepted, the main debtor asset is liquidated, a natural person seeks the restoration plan... [to full text]

A total change of culture is happening in the world and the church should take cognizance of it because people's religious experience is not detached from their cultural context. In the light of the changing contemporary culture and new challenges for the ministry, the research question was posed: why is a wellness ministry by AFM pastors in an urban context necessary and what should it entail in the guiding of people towards wellness? The objective of the study is therefore to research a wellness ministry by AFM pastors in an urban context with the aim of proposing a model for such a ministry where people may be guided towards wellness. The study was done by using the practical-theological model of Zerfass as point of departure which comprises the following: - a meta theory where material from other disciplines are studied; - a basis theory where Scriptural perspectives on the topic had been researched; - empirical research by way of interviews with pastors; and - a practice theory where guidelines are proposed for a wellness ministry by AFM pastors in an urban context. In the meta theoretical part of the study it became clear that the circumstances with which people are confronted in the contemporary culture, a change of focus necessitates from a lifestyle of only combating disease to one of promoting wellness. Research has shown that quite a number of wellness models already exist which are being applied in practice. The basis theoretical part of the investigation showed that Scripture provides numerous guidelines with regard to a wellness ministry for the whole person in connection with the body, soul and spirit. The results which surfaced from the empirical study, confirmed the meta- and basis theoretical research. Consequently the practice theory has been formulated from the hermeneutical interaction of the different components of the research in the format of a proposed model. With reference to the research question, central theorical argument and the research reflected in chapters 2 through 5, the final conclusion states that a wellness ministry by AFM pastors in an urban context is necessary and should play an important part in the guiding of people towards wellness. A model where the strategy for such a ministry has been explained, is finally proposed. / Thesis (Ph.D. (Pastoral)--North-West University, Potchefstroom Campus, 2009.

This study investigates the Christology of E.W Kenyon, the forefather of the Word Faith Movement (WFM). His theological system forms the foundation of the WFM’s doctrine as promoted by its many pastors and leaders all over the world. The Bible is the point of departure for this work: therefore a representative Reformed understanding of the Scriptures is established in order to conduct a Biblical evaluation of Kenyon’s Christology. Kenyon did not document his beliefs in a systematic manner. Therefore, in chapter two, selected volumes of his writings were minutely examined and organised in order to arrive at a representative statement of his Christology. Chapter 3 is a summary statement of Christology from a Reformed perspective. The writers scrutinised are of a more recent era in order to increase the likelihood of their responding to Kenyon’s theological construct, which dates from the first half of the twentieth century. Scriptural backing for all points of view is noted so as to build a Biblical basis for the representative Reformed definition. In chapter 4 the problematic areas of Kenyon’s Christology are assessed. The statements from chapters two and three are compared and Kenyon’s Christology is critically evaluated from a Biblical standpoint in order to arrive at a statement of conclusion. Chapter 5 is a concluding statement. It also gives recommendations for future study. There is considerable scope for an ongoing investigation of Kenyon’s theology. / Thesis (M.Th. (Dogmatics))--North-West University, Potchefstroom Campus, 2012.

This thesis covers the uncertainty of empirical prediction. As opposed to objectivity, I will discuss the practicality of statistics. Practicality defined as "useful" in an unbiased sense, in relation to something in the external world that we care about. We want our model of prediction to give us unbiased inference whilst also being able to speak about something we care about. For the reasons explained, the inherent uncertainty of statistics undermines the unbiased inference for many methods. Bayesian Statistics, by valuing hypotheses is more plausible but ultimately cannot arrive at an unbiased inference. I posit the value theory of money as a concept that might be able to allow us to derive unbiased inferences from while still being something we care about. However, money is of instrumental value, ultimately being worth less than an object of “transcendental value.” Which I define as something that is worth more than money since money’s purpose is to help us achieve “transcendental value” under the value theory. Ultimately, as long as an individual has faith in a given hypothesis it will be worth more than any hypothesis valued with money. From there we undermine statistic’s practicality as it seems as though without the concept of money we have no manner of valuing hypotheses unbiasedly, and uncertainty undermines the “objective” inferences we might have been able to make.

Around the world, religion takes many forms that vary greatly in practices, beliefs, and doctrine. In fact, defining the term "religion" is a difficult task in encompassing a multitude of faiths. In America, various cultural practices emulate the religious nature of various classic religions. Sport is a peculiar example that hold the interests of millions. However, the way sport is experienced as a fan differs greatly from the way sport is experienced as an athlete. I argue that to an athlete, sport functions as a placeholder for religion in modern-day America. By exploring various functions of religion, as defined by Winston King in the Encyclopedia of Religion (1959), it is clear that sport offers the same components as religion. However, as scholars such as Price and Chidester have found, sport does not function completely as a religion for fans. I finish with a discussion of why sport in the eyes of a fan fails to meet the requirements for sport acting as religion; using King's definition, it becomes clear that sport, for fans, fails to offer the same type of traditionalism and sacred experiences as found in religion, as well as the experience of sport for an athlete.

In this work, you get drawn into a different and distant world than the one we are usedto. You get to know what shamanism is, in a basic and understandable way, easy to lookupon for a newcomer to this gigantic subject. The world of raging spirits and meddlingshamans with the belief of three worlds where spirits roam will be compared toreligions that we might know better, with big focus on the Aesir Faith. Oden and otherwell-known characters from this belief are in a historical way looked upon and relatedto beliefs, storys and findings.The archaic belief of the humans are intriguing and exciting, and I hope you find outthat yourself, when you dig in to this essay