The identity of Russian Evangelical Churches theology is considered in this thesis. This identity arose as result of interactions of Western Evangelical movements with the Orthodox Church, and with native pre-Protestant groups. The separate area of theology chosen as the subject of research is ecclesiology. The historical background of the appearance of inner-orthodox movements is shown in this work in order to understand the theological peculiarities. Peculiarities of the orthodox and extra-orthodox mentality also are considered, as they become an important environment for the appearance and development of Evangelical theology in Russia. The last part of this work shows peculiarities of recent Evangelical ecclesiology. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)

The identity of Russian Evangelical Churches theology is considered in this thesis. This identity arose as result of interactions of Western Evangelical movements with the Orthodox Church, and with native pre-Protestant groups. The separate area of theology chosen as the subject of research is ecclesiology. The historical background of the appearance of inner-orthodox movements is shown in this work in order to understand the theological peculiarities. Peculiarities of the orthodox and extra-orthodox mentality also are considered, as they become an important environment for the appearance and development of Evangelical theology in Russia. The last part of this work shows peculiarities of recent Evangelical ecclesiology. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)

Edward Bouverie Pusey once towered over nineteenth-century British theology, but he has now fallen into almost entire insignificance. However, analysis of this decline (Chapter 1) leads to a reassessment. His development—especially his complicated relationship with pre-Tractarian High Church Anglicanism—shows a deep criticism of post-Enlightenment intellectual trends, from his early years through his association with the Oxford Movement and the Tracts for the Times, to the end of his life (Chapter 2). This criticism led him to the patristic use of allegory, both as a biblical hermeneutic and as a creative, complex, image-based approach to theology (Chapter 3). His development of High Church theology (seen especially through comparison with Waterland) and his use of allegory can be traced throughout his theology. His understanding of union with Christ and theosis reveals both: the sacraments have a strong symbolic dimension, while his positions on baptismal regeneration and the real presence of Christ in the Eucharist show a development rather than a rejection of earlier High Church theology (Chapters 4 and 5). His understanding of the atonement blends High Church reliance on sacrificial types with his unitive theology to reconfigure traditional satisfaction theory as restoration of love for God, rather than redemption from punishment—a position which marks Pusey as an important transitional figure in 19th c. theology (Chapter 6). The flexibility of Pusey's allegorical approach also allows him to blend a High Church tradition of spiritual sacrifice with sacramental participation in Christ's self-offering, so that sacrifice becomes an aspect of union with Christ (Chapter 7). Pusey's use of allegory shows similarities to postmodern theology, while his development of High Church theology shows his originality (Chapter 8).

Critical reactions to the religious experiences contained in William Faulkner's fiction have tended to fall within the context of traditional Christian belief systems. In most instances, the characters' beliefs have been judged by the tenets of belief systems or religions that are not necessarily those on which the characters base their lives. There has been no effort to understand the characters' spirituality as the basis of an independent religious belief system. Mircea Eliade's methods and models in the study of comparative religion, in particular his explanation of the interaction of the sacred and the profane during a hierophany (the manifestation of the sacred), can be applied to the belief systems of Faulkner's characters to reveal the theologies of the characters' religions, the nature of the belief systems on which they base their lives. Identification of those stories associated with hierophanies in Faulkner's Yoknapatawpha fiction enables the isolation and analysis of the sacred stories and sacraments of Yoknapatawpha County's civil religion. The storytellings examined appear in Flags in the Dust, "A Justice," and Absalom, Absalom!. The storytellers and the audiences are all a part of the Yoknapatawpha community, and the stories are drawn from a common history. The sacralization and use of particular stories to explain certain events reflects the faith life of the community as a whole, as well as that of the individual participating in the ritual. The explication of the profane experiences the myths are meant to sanctify will reveal that the individuals, and consequently, the community, are in the process of discarding their old, civil religion. As a result, they have lost the ability to adapt their ancestral myths to fit the existential crises they presently face. Unable to infuse the present with the sacred, Yoknapatawpha1s younger generation is overwhelmed by the chaos that surrounds it.

Made available in DSpace on 2016-07-27T13:48:56Z (GMT). No. of bitstreams: 1 Cleusa Gomes de Melo Marques.pdf: 890097 bytes, checksum: f16c44a40a85d895f900f98f1873c1d6 (MD5) Previous issue date: 2005-12-15 / Family institution reveals new arrangements from which we emphasize families made up by couples in their second relationship, originated from divorces and separation. Even before these changes, the Catholic Church continues to reaffirm its speech about the indissolubility of sacramental marriages. As a concrete attitude in the institutional religious practice, the referred church, which is the owner of the moral and social control and the bodies; owner and distributor of symbolic properties, playing the role of whom punishes , using the sacred power, provides the couples who decide to give themselves a second chance in a family constitution, the exclusion of symbolic properties, specifically, the sacrament of the confessiont and of the eucharist. The movement OVISA (Orientation to Sacramental Living) having as a support the official documents of the institution also excludes of its meetings this category of Christians, causing diverging reactions, including the abandon of religious practice. It s clearly noticeable the distance between the official catholic speech and the sacramental practice of the Christians in their second relationship. Nevertheless for these couples, even before the imposed prohibitions, the religion or the Catholic Church continues giving sense and meaning to their daily life. / A instituição familiar apresenta novos arranjos, dos quais destacamos as famílias formadas por casais católicos que vivem em uma segunda união, fruto de separações e divórcios. Mesmo diante dessas mudanças, a Igreja Católica continua reafirmando seu discurso sobre a indissolubilidade do matrimônio sacramental. Como atitude concreta na prática religiosa institucional, a referida Igreja, pretensa detentora do controle moral social e dos corpos; possuidora e distribuidora dos bens simbólicos, em atitude de quem castiga e penitencia, relega aos casais católicos que se dão nova chance na constituição de uma família, o lugar da exclusão dos bens simbólicos de salvação, especificamente, dos sacramentos da penitência e da eucaristia. O movimento OVISA (Orientação para a Vivência Sacramental), tendo como suporte os documentos oficiais da referida instituição, também exclui de seus encontros essa categoria de fiéis, gerando reações divergentes, inclusive, dissidências. É perceptível o distanciamento entre o discurso oficial católico e a prática sacramental dos fiéis em segunda união. No entanto, para esses casais, mesmo com as privações impostas, a religião ou a Igreja Católica, continua dando sentido e significado ao seu cotidiano.

Originally presented as the author's Diplomarbeit--Universität Würzburg, 2005. / Includes bibliographical references (p. 115-121).

This dissertation is an attempt to draw a connecting link between Marcel Jousse's theory of MIMISM as found in his book The Oral Style and the symbols used when celebrating four of the sacraments celebrating in the Roman Catholic Church. These symbols are water used in the sacrament of baptism, the bread and the wine as used in the celebration of the Eucharist, and the oil which is used in the sacraments of Confirmation and the Anointing of the Sick. Jousse was the first anthropologist to discover that all action or gestes as he called it, is constantly being replayed and re-enacted by man. The second chapter in this thesis will give a comprehensive summary of this theory of MIMISM. Since man is constantly attempting to get closer to God whom he falls short of when he sins, this practice of the sacraments is a means of getting man back in touch with God and the symbols used in this procedure is what actually makes it real. After a chapter on symbolism and the role that symbols play in the celebration of sacraments, the next chapter deals with the rites, rituals and religion in society. It is the symbols together with the rights, that in effect bridge the relationship between God and man. The final chapter then looks into the symbols themselves, which are oil, water and the Eucharist and fits the entire subject into perspective. / Thesis (M.A.)-University of Natal, 1994.

In my thesis, I focused on the topic of poimenic in the care of seriously ill and dying in biblical context and specialized care, with respect to the tradition of the Czechoslovak Hussite Church, which includes the concept of spiritual care and theme of sacraments. I described the spiritual needs of the sick and dying, the means of this care for them, which are: interview, prayer, sacraments, and an accompanying person. With regard to the target group of the topic of my thesis, I deal with psychotherapeutic approach of logotherapy: the context of its establishment, the importance of the author, by the very meaning of the term and the idea of the values of V. E. Frankl, the topic of freedom and responsibility, tragic triad and techniques of this psychotherapeutic school. In conclusion, I mention the benefits of logotherapy in the pastoral care of the seriously ill and dying.My thesis shows the importance of poimenic and logotherapy in the service of seriously ill and dying. Logotherapy enables the patients to understand their life story in a deeper way. It can also serve to an accompanying person, in his/her service, his/her life and understanding of the seriously ill and dying, to whom he/she comes. Logotherapy is also a tool to help those whose lives are not accompanied with practiced faith in the God. It...

The Anglican Church is experiencing a growing number of clergy who abuse alcohol, and this has made people to ask whether clergy still embody the image of God or if they are “alcoholics.” I therefore undertook to do a research on this problem to ascertain whether the church creates alcoholics or are alcoholics attracted to the ministry. Questionnaires designed for laity, clergy and the diocesan leadership were given to them to find out if alcohol and alcoholism is a problem to the church and what could be the cause of it. Realizing that the questionnaires may not be sufficient, five case studies we used. These case studies are real stories from different priests across Southern Africa. They are more detailed and shed a light to the problem of alcoholism among the clergy. Through the questionnaires and case studies, the researcher found that ministerial stress, family stress, financial problems, lack of recreational time and peer pressure contribute to clergy being alcoholics. Moreover, the diocesan leadership has not devised means to assist alcoholic priests on permanent bases. Sending an alcoholic priest to rehabilitation centres has been the modus operandi and there is no follow up from the leadership until the said priest relapses. Families of alcoholic clergy have been left to find their own ways of healing. The parish too, has not received much help. The question asked is how the parish heal and not take out its pain on a new priest who comes after the alcoholic priest. The researcher recommends that as part of the discernment process, a psychologist be involved to help to ascertain whether a candidate to ministry does / have exposure to alcohol and to what extend his condition can be a hindrance to performing his priestly calling. With many clergy, the signs were there when they went to the Discernment Conference and no one picked them up. And as part of clergy training and formation, the abuse of alcohol and its consequences should be discussed and on-going assistance should be accessible to both clergy and their families. Though this research was not aimed at stopping priests from being alcoholics, the researcher hopes that it helps the clergy to realize what alcohol do to their ministry, families and themselves so that they can make wise choices when it comes to taking alcohol. / Thesis (PhD)--University of Pretoria, 2011. / Practical Theology / unrestricted

The thesis "The Sacrament of Confirmation - the theological understanding in the particular documents and regulations of the dioceses (in Slovak Republic and Czech Republic) and its comparison with the theological concept in the universal magisterial documents from the second Vatican council until now" deals with the sacrament of confirmation as the essential part of Christian initiation which constitutes the heart of sacramental organism and shapes being of every Christian. First two chapters analyze presence of the seven aspects of confirmation in universal and particular magisterial documents (history of salvation; sacramental sign; relationship to the rest of initiation, common priesthood and apostolate; effects; recipient and catechesis; minister; ecumenical perspective). Then in the third chapter, the two approaches are compared and critically considered.