The following study is an attempt to ascertain the most adequate way to understand the relationship in modernity between religion and technology. This relationship is first analyzed by looking at a common way in which technology has been categorized and discussed as representing the religion of modernity. The first chapter critically evaluates several popular and scholarly works which contain arguments for understanding that the modern world participates in some kind of 'religion of technology.' The inadequacies of these arguments are shown to arise from the problematic ways in which they invoke the meanings of both religion and technology. The suggestive possibility of viewing religion as a kind of technology leads to a consideration of how technology is being understood in the field of the philosophy of technology. / The second chapter discusses the influence and responses to the conflation of technology and religion as manifestations of the same phenomenon in Euro-American philosophy. Influenced by German philosopher Martin Heidegger, this stream of thought takes as axiomatic his contention that "technique is the metaphysics of our time." The currency of the 'religion/technology' philosophy in European thought leads to a critical body of work amongst some North American philosophers concerned with a practical approach to technology. / In chapters three and four the work of two of these North American philosophers, Don Ihde and Albert Borgmann, is analyzed to evaluate their responses and reactions to the metaphysical and onto-theological interpretation of technology. Their interpretations contain an inherently religious understanding of modern technology which leads to the conclusion that there is neither religion nor technology in modernity, but only religious technology and technological religion. / The possibilities raised by this state of affairs are explored in the conclusion. The work of these philosophers of technology reveals how the study of religion in modernity would benefit from understanding the quotidian and material way in which religion is manifested technologically and technology religiously. Avenues of future research can address issues regarding globalization, cross-cultural technology implementation and how to understand the place of religion in global techno-culture from the development of a new praxis -oriented philosophy of technology-religion.

The environmental crisis of the twentieth century challenges Christianity to articulate a theology adequate to support a viable environmental ethic. This dissertation finds such a theology in the thought of American Lutheran theologian, Joseph Sittler. Sittler characterizes his thought, not as a "theology of nature," but as an "incarnation theology applied to nature." Because of the christological and sacramental emphases in his theology, the dissertation demonstrates that the roots for Sittler's environmental concerns are to be found in the Christology and eucharistic theology of the sixteenth century reformer, Martin Luther. But in order to compensate for the emphasis in sixteenth century reformation theology on redemption as the salvation of the individual from sin, Sittler also retrieves the theology of the second century theologian, Irenaeus of Lyons. In his own fight against gnosticism, Irenaeus demonstrates continuity between Creation and redemption as acts of the same God. Thus Sittler develops a "theology for earth," emphasizing the continuity of nature and grace and, using concepts drawn from literature, music, architecture, painting, and modern physics, articulating an "ontology of communion" in which human beings recognize the presence of God in their own participation in the raw materials and processes of the world.

Typescript. / Thesis (Ph. D.)--University of Hawaii at Manoa, 1990. / Includes bibliographical references (leaves 293-300) / Microfiche. / xi, 300 leaves, bound 29 cm

<p>According to modern standards, the narratives about Hagar in Genesis 16 and 21 are stories of abuse, as many feminist commentators have pointed out. Some of them, however, argue that the narrator condones what happened to Hagar, seeing it as perfectly normal. This thesis aims to investigate whether and how Hagar was abused according to the narrator of Genesis 16 and 21: 8-21.</p>

Bibliography: leaves 349-369. / xiv, 369 leaves ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / A study, informed by phenomenology, which describes 24 nurses' meaningful experiences in practice, for the purpose of capturing the spirit embodied in nursing practice. / Thesis (Ph.D.)--University of Adelaide, Dept. of Clinical Nursing, 1996

At the outset it is necessary to examine the origins and development of holy war in the Old Testament. Here aspects of war practice form the basis of an extensive conceptual and ideological presentation. Sacral ordinances govern the inauguration, conduct and conclusion of battle. The sacral nature of war is seen in the characterisation of the warrior-state as one of ritual purity and consecration. Essential for the raison d'etre of holy war is the portrayal of Yahweh as warrior. The ideology of holy war is epitomised in the concept: "the battle is the Lord's". The Old Testament presentation reaches its climax in the liturgical emphasis of 2 Chronicles 20. That holy war could be revived at a much later period is seen in the historical circumstances of the Maccabaean Revolt. In the accounts of First and Second Maccabees there is evidence of the taking up of the constant elements of the Old Testament holy war tradition. A central feature for the writer of First Maccabees is the pre-battle assembly at Mizpah. The contingent of Hasidaeans in the Maccabaean army indicates a revival of the concept of the consecrated warrior. In the Maccabaean narratives great importance attaches to war-speech, prayer and appeal for divine help. As a military manual the Qumran Battle Scroll is without parallel in Hebrew literature. Most notably the compilation combines a sacerdotal emphasis with practical details of military organisation and procedure. An eschatological tone predominates. The sacral character of the war and cultic requirements for the warriors are indicated. Divine intervention is also evident. Motifs and concepts of the Old Testament holy war tradition as well as aspects of ancient war practice are taken up. At the same time substantial development and extension of the Old Testament material is presented. The following features are unique; the elaborate system of trumpet signals, the combined' use of trumpets and horns in battle, the provision of inscriptions, the role of priests in battle, hymnic and liturgical material, and a cosmic-apocalyptic dimension which portrays a battle-force of angels and men. Certain aspects of the Scroll's emphasis may reflect the historical situation in the Maccabaean/Hasmonaean period. P.R. Davies has shown that much of the literary material of the Scroll has its source and background in the Maccabaean and post-Maccabaean period. Examination of First and Second Maccabees reveals a number of definite links between Maccabaean warfare and 1 QM.

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在香港，這個以華人為主的社會中，民眾對「狐仙」的想像都比較單一，大多離不開潑婦、情婦、腋臭過重等負面的意思。這些印象的形成與中國傳統文學作品中的狐形象和香港流行媒體的渲染，有著非常密切的關係。但作為信仰的象徵，狐仍有其獨特的文化意義。狐仙信仰在中國有著源遠流長的歷史，亦是一種流行於百姓階層中的民間信仰。早在先秦時期，狐已帶有道德上的意義。自唐代以來，狐一直為華北地區的一種古老民間信仰，古人相信老狐可以修道成為神仙助人，亦可以成為妖精祟人，這反映了狐仙的兩個面向。此信仰雖然植根在中國北方，但亦同時出現於華南地區，包括香港。在現今都市化的發展下，狐仙信仰在香港已呈現出一幅跟北方不一樣的面貌。在今日香港，華人為社會上的大多數，相關的民間信仰神祇為數甚多，狐仙信仰亦為其中之一。但長久以來，由於中國宗教往往會簡單地分為制度性宗教與民間宗教，而狐仙信仰則標籤為後者，是制度性宗教的從屬，故相關的研究結果亦不多。故此，有必要進行研究以了解狐仙信仰在今日香港社會的情況。由於相關的文獻資料不多，故筆者主要會進行實地的田野調查，以了解香港狐仙信仰的具體內容。本文將會分為七個章節，除去緒論以及結論的部份，筆者會先了解「狐仙」在歷史上的形成與發展，之後會討論香港民眾對狐仙為何會抱有負面的印象。其後再深入探討狐仙在信仰上的內涵，包括有關狐仙的傳說故事和儀式實踐，並會探討此信仰的善信群體。在了解到香港狐仙信仰的基本資料後，筆者會嘗試引用臺灣以及山東地區的狐仙信仰，從側面的角度，去以了解香港狐仙信仰的獨特性。In Hong Kong, a society with the majority of Chinese, people do have a simple and single imagination towards the idea of "fox", which mostly involved vixen, mistress, excessive underarm odor and other negative meaning. The formation of these impressions has a close relation with the images of "fox" which we found in traditional Chinese literature and the rendering of the popular media. However, as a symbol of faith, fox still has its own unique cultural significance. "Fox belief" has a long history and also popular among the general population in China. The moral significance of "fox" is originated before the Pre-Qin Period. Since the Tang Dynasty, it has become a popular religion among the people in Northern China. Our ancestors believed that the old foxes had the ability to transform into supernatural creatures, which can become either a "God" or a "Monster". Although fox cult was originated at the Northern China, it can also be found in the Southern regions, including Hong Kong. Under the morden urban development, the ritual practices of fox cult in Hong Kong and other regions are very different from on another. Hong Kong, which belongs to the Sinosphere as well, contains thousands of Chinese folk deities, including fox belief. However, due to the traditional systematic Chinese religion system, research is limited in this area as fox belief was perceived to be a popular religion, subordinate to the systematic religion. Hence, there is a need for us to find out the real picture of fox cult in Hong Kong. In this research, field work is the most important method to acquire related knowledge since there are limited archives base on this area. The research will be divided into 7 parts, except the introduction and the conclusion, a historical background towards the formation and development of "Fox Cult" will be first discussed. Then, the common negative impression of Hong Kong people towards "fox spirit" will also be discussed. The main argument will be focusing on the faith connotation of fox cult in Hong Kong, including the legends and ritual practices. Moreover, the faith communities will also be a concern of this research. Lastly, in order to ascertain the uniqueness of fox belief in Hong Kong, fox cult in Taiwan and Shandong will also be introduced under a comparative method.

How shall we continue to speak of God's love in a world which continues to be flagrantly frustrated by human injustice? The question is not so much concerned with theodicy as with the task of human loving. Loving justly, so that ever wider structures of justice are made possible in history, must be a human endeavour which correlates with a divine precept, mandate, and command. Indeed, Christians are 'commanded' to love, both "one another" and the neighbour as oneself, in correspondence with the love revealed and exemplified by Christ. The 'thesis' developed in this research is given, to the Church and to the world, in Jesus' word to his disciples: As the Father has loved me, so I have loved you. Dwell in my love. If you heed my commands, you will dwell in my love, as I have heeded my Father's commands and dwell in his love ... This is my commandment: love one another, as I have loved you. (John 15:9-12) The task of loving is a problem of authentic correlation. We must first reflect upon the ministry of Jesus, and upon the sort of love or loves which he exemplified among his contemporaries. Then we must discover ways of interpreting the commanded love for our own day, and of putting such a love into practice. The quest for justice parallels and criticizes our quest for love. New Testament scholarship and theological reflection of the nineteenth and twentieth centuries have interpreted Christian love in many ways. As a convenient starting point for evaluating interpretations of Christian love, the proposition is suggested that an appropriate practice of love, correlating with the love of Christ, should lead, if ever so subtly, to the creation of justice in contemporary societies of human beings, and provide foundations for greater justice in future societies. A 'symposium' of selected 'speakers' on the characteristics of Christian love is 'convened'. From the nineteenth century we consider the thoughts of Ludwig Feuerbach and Soren Kierkegaard, and briefly, of the 'young Hegel'. These thinkers set the tone for much of the discussion, and in their ideas are distinguished certain dominant themes which will continue to characterize love-talk in the twentieth century. The twentieth century discussion takes the form of a 'debate' between 'neo-orthodox' Protestants, Latin American 'liberation theologians', and North American 'theologians of process'. But the debate is complicated, because the lines of division are not always distinctly drawn. We consider the most germane propositions of Anders Nygren, whose strict division between agape and eros has had a continuing impact upon Christian theology. Briefly we compare the thoughts of Emil Brunner, Reinhold Niebuhr, John Burnaby, and Karl Barth, and their impact upon the discussion of Christian love which began with Nygren's radical definitions. We observe, for example, how Karl Barth moves away from the early 'neo-orthodox' concerns, answering the critics of neo-orthodoxy with a holistic interpretation of love which melts into action, not determined, but sustained, by the covenanted love of God for his creatures. The latter part of this 'symposium' is an attempt to hear, without prejudging, two of the most prominent interpretations of love in contemporary thought. The Latin American theologians of liberation, since the late nineteen-sixties, have projected a view of Christian love which is thoroughly interpolated with the call for justice, on their continent especially, and also throughout the world. Their viewpoints elevate the discussion to a new plane, in which theory and practice are profoundly interdependent. Although Alfred North Whitehead wrote in the early twentieth century, his followers, in the United States specially, have begun to build upon his ideas, so that the 'process theology' of the eighties is intimately related to Whitehead's work in the twenties. Although the literature is massive, a hearing of Whitehead himself seems import if his ideas about love are to be set in relation to the genre which he inspired. Influenced significantly by the synthesizing method of Whitehead, the concluding chapter aims at no definitive conclusion. However, in recognition of the criterion that love should be creative of justice, certain related issues are distinguished which might inform theology's love-talk for the future. For example, recent textual analysis of the New Testament has demonstrated that the word agape has no consistent usage in the Bible as a word for love superseding all others. The perpetuation of agape as a ‘technical' word for a definite ‘type' of love, is not justified by scripture, and may obscure the profound intimacy of love to justice. Similarly, the relationship of faith to Christian love has the capacity to militate against love's relation to justice. The idea of eros may entail elements of Christian love and justice not normally construed by interpretations of agape. Response to God's love may be inhibited by exclusive, elite, or essentially egocentric characterizations of Christian love. Other insights pertinent to love's relation to justice, its affiliation with feeling, and its universal quality, are suggested.

SERVANT LEADERSHIP DEVELOPMENT IN CHURCH-BASED PASTORAL TRAINING PROGRAMS: A MULTIPLE CASE STUDY Aaron Francis Filippone, Ed.D. The Southern Baptist Theological Seminary, 2016 Chair: Dr. Shane W. Parker Biblical scholars have stated that a church cannot exist unless she is organized under qualified leadership. What does it mean to be “qualified,” and how does one obtain the servant-like qualities mentioned in the New Testament? A balanced approach to pastoral training will equip leaders for the wide range of theological and practical challenges he will face. Leading a local church requires more than the academic ability to parse Greek verbs and exegete difficult passages. This research determines the level at which budding pastors are learning the experiential qualification of being servant leaders through the training received within church-based pastoral training programs. The purpose of this multi-case study is to determine how servant leadership is being developed in selected church-based pastoral training programs. For this study, data was collected using questions that were formulated from the components of the Organizational Leadership Assessment. Research helped to identify the factors that led to the development of servant leadership. The participants of the case studies were the leaders of local church pastoral training programs. This study utilized phenomenological methodology to produce descriptions of themes and patterns from qualitative interviews with stakeholders in the church-based pastoral training programs. The central phenomenon being studied in this research was the development of servant leadership qualities within church-based pastoral training models. The research utilized three cases to formulate a multi-case study approach for the purpose of determining possible similarities among the research samples. The goal of this research was to develop a set of best practices found within church-based pastoral training programs that seek to train pastors to be servant leaders. The findings of this study will be a valuable asset for those developing and leading church-based pastoral training programs.