Thesis (Th. M.)--Dallas Theological Seminary, 2002. / Includes bibliographical references (leaves 65-72).

Thesis (Th. M.)--Dallas Theological Seminary, 2002. / Includes bibliographical references (leaves 65-72).

Thesis (Th. M.)--Dallas Theological Seminary, 2002. / Includes bibliographical references (leaves 65-72).

<p>For thousands of years, people from a variety of philosophical, religious, spiritual, and scientific perspectives have believed in the fundamental unity of all that exists, and this belief appears to be increasingly prevalent in Western cultures. The present research was the first investigation of the psychological and interpersonal implications of believing in oneness. Self-report measures were developed to assess three distinct variants of the belief in oneness – belief in the fundamental oneness of everything, of all living things, and of humanity – and studies examined how believing in oneness is associated with people’s self-views, attitudes, personality, emotions, and behavior. Using both correlational and experimental approaches, the findings supported the hypothesis that believing in oneness is associated with feeling greater connection and concern for people, nonhuman animals, and the environment, and in being particularly concerned for people and things beyond one’s immediate circle of friends and family. The belief is also associated with experiences in which everything is perceived to be one, and with certain spiritual and esoteric beliefs. Although the three variations of belief in oneness were highly correlated and related to other constructs similarly, they showed evidence of explaining unique variance in conceptually relevant variables. Belief in the oneness of humanity, but not belief in the oneness of living things, uniquely explained variance in prosociality, empathic concern, and compassion for others. In contrast, belief in the oneness of living things, but not belief in oneness of humanity, uniquely explained variance in beliefs and concerns regarding the well-being of nonhuman animals and the environment. The belief in oneness is a meaningful existential belief that is endorsed to varying degrees by a nontrivial portion of the population and that has numerous implications for people’s personal well-being and interactions with people, animals, and the natural world.</p> / Dissertation

Thesis (M.A.R.)--Emmanuel School of Religion, 2006. / Vita. Includes bibliographical references (leaves 74-76).

Thesis (M.A.R.)--Emmanuel School of Religion, 2006. / Vita. Includes bibliographical references (leaves 74-76).

Thesis (Th. M.)--Dallas Theological Seminary, 2002. / Includes bibliographical references (leaves 65-72).

Thesis (Ph. D.)--University of Birmingham, 1989. / Includes bibliographical references ((p. [279]-305)) and index.

Thesis (Ph. D.)--University of Birmingham, 1989. / Includes bibliographical references ((p. [279]-305)) and index.

It is presently a general conception that marriages are fast going out of fashion. This tendency is blamed on the high divorce rate all over the world. It is also believed that marriages are not the only accepted ways of having relationships. In order to counsel couples effectively in marriage therapy, the basic building blocks of a marriage have to be kept in mind. The current pre-marital counselling programs are lacking in their ability to create stronger marriages. The following encompassing research question arose: How can emotional oneness concerning newlyweds be improved through the following Scriptural guidelines for leaving of parents (Gen 2:24), cleaving (Gen 2:24) and becoming one (Gen 2:24)? The methodology used was as follows: In Chapter 2, basic-theoretical perspectives were formulated on how the Word of God explains the importance of leaving, cleaving and becoming one in the process of becoming emotionally one. The basic-theoretical perspectives were constructed based upon detailed exegesis of Genesis 2:24, as well as cursory exegesis of other relevant passages. In Chapter 3, meta-theoretical perspectives were formulated by making use of a literature study of the associated disciplines of Physiology, Psychology, Sociology and Law, with specific reference to emotions and marriage itself. An empirical study indicated that there is a real necessity for a good descriptive definition of emotional oneness. In Chapter 4, practical-theoretical guidelines were given as a result of the hermeneutical interaction between the basic-theoretical principles and the metatheoretical perspectives. Five practical guidelines were formulated to characterize an emotional oneness marriage. In Chapter 5, the researcher finally concludes that the process of leaving, cleaving and becoming one is a continuous process. It is only possible through the help of the Holy Spirit and where both newlyweds are willing to work on their marriage. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2005.