The Light is a twenty-four minute composition for two narrators and chamber orchestra. The two narrators perform the roles of the Apostle John and Moses. After an overview of the piece and a brief history of pieces incorporating narrators, the essay focuses on my compositional process, describing how orchestration, drama, motive, and structure work together in the piece. The Light is organized as a series of five related scenes. In the first scene, God creates light. In the second scene, God places Adam and Eve into the Garden of Eden to tend it, allowing them to eat from any tree except the tree of the knowledge of good and evil. The serpent appears, Adam and Eve succumb to his evil influence, and God banishes them from the Garden of Eden. Many generations have passed when Scene Three begins. Moses relates a story from Israel's journey in the wilderness after leaving Egypt. The people had become frustrated with Moses and with God. When God sent serpents among them as punishment, they appealed to Moses to pray for them. God's answer was for Moses to make a bronze serpent and place it on a pole. Whoever looked at the serpent would live. In Scene Four, John relates his vision of final redemption. New Jerusalem descends from heaven, with the River of Life and the Tree of Life ready to bring healing to the nations. Sadly, some people are not welcomed into the city, and the drama pauses to give respectful consideration to their fate. Finally, the fifth scene celebrates the eternal victory over sin, death, and the serpent of Eden. As I composed The Light, I had in mind the dramatic profile, the general motivic progression and the fundamental structural progression. However, most of the intricate interrelationships among orchestration, drama, motive, and structure were the result of informed intuition. Throughout the piece, each of these four elements interacts with the others, sometimes influencing and sometimes responding to them. My hope is that these subtle tensions propel the composition forward toward its ultimate resolution.

Die 2009 in Zürich angenommene archäologische Dissertation über Heilige Straßen wartet mit einer spannenden These zur großen Frage der Polisentstehung auf und setzt diese anhand der als Maßnahme für den inneren Zusammenhalt aufgefassten Prozessionsstraßen erst im 6.Jh. v.Chr. an. Für das Argument der sehr konzis geschriebenen Arbeit geht man am besten rückwärts vor. Im Hauptteil (S.40–74) werden Verlauf, Ausstattung und Datierung sogenannter Heiliger Straßen in Samos, Ephesos, Milet sowie von Athen nach Eleusis und der Panathenäenweg beschrieben. Die detailreichen Ausführungen, welche Grabungsbefunde mit Gefäßmalerei und späteren Schriftzeugnissen kenntnisreich ergänzen, sind durch Landkarten, Grundrisse, Stadtpläne und Rekonstruktionen gut nachzuvollziehen (Tafeln 1–17). Von großem Interesse ist dann die Datierung der Heiligen Straßen, wobei M. darunter für Prozessionen nutzbare und stellenweise neu angelegte Wege versteht, die meist von der Agora, entlang an kleineren Heiligtümern und Grabstädten, hinaus aus der Stadt zu einem größeren Tempel führten.

[pt] A partir do diálogo promovido pelo Movimento Litúrgico e pelo Concílio Vaticano II, entre a exegese, a patrística e a teologia dogmática, tem sido possível redescobrir um conceito mais bíblico, eclesial e profético dos sacramentos celebrados pela Igreja. Os sacramentos, à luz do pensamento conciliar, têm sido abordados pela teologia como atos do próprio Cristo, que se prolongam na vida de sua Igreja. O fio condutor de nossa pesquisa é a relação profunda que existe entre a teologia das ações simbólicas dos profetas e as de Jesus, as quais se prolongam nas celebrações litúrgicas da comunidade cristã e no testemunho vivencial dos batizados. Por meio dessas celebrações, os que creem são inseridos na vida do Ressuscitado e chamados a prolongar em suas vidas as palavras e ações de Cristo. Desse modo, os fiéis tomam consciência de exercerem o ministério profético que lhes foi confiado no batismo. A compreensão dos sacramentos como ações proféticas é capaz de revelar à própria Igreja a missão profética que é chamada a exercer no mundo de hoje, bem como a sua condição de sacramento de Cristo em prol da salvação de todos os homens. / [en] It has been possible to rediscover a more biblical, ecclesial and prophetic concept of the sacraments celebrated by the Church through the dialogue promoted by the Liturgical Movement and the Second Vatican Council, between exegesis, patristics and dogmatic theology. The sacraments, in light of the conciliar thought, have been approached by theology as acts of Christ himself, and they have continued in the life of his Church. The guiding thread of our research is the deep relationship that exists between the theology of prophets symbolic actions and those of Jesus, which are extended to the liturgical celebrations of the Christian community and in the lived witness of the baptized. Through these celebrations, those who believe are inserted into the life of the Risen One and they are called to prolong in their own lives the words and actions of Christ. In this way, the ones who have faith become aware of exercising the prophetic ministry entrusted to them by baptism. The understanding of the sacraments as prophetic actions is able to revealing to the Church the prophetic mission that it is called to practice in the world of today, as well as its condition as the sacrament of Christ for the salvation of all men.

The pressure on natural resources in urban areas increases as cities grow in size and populations; however, informal institutions as norms and values by ‘common people’ can play a major role for protection of urban greens.  As the city of Bangalore, India, rapidly grows in size and population, its green areas are disappearing. In rural parts of India, local people’s notion of certain ecosystems as sacred has rendered the ecosystems protection and contributed to sustenance of ecosystem services’ generation. The aim of this paper is to explore the potential of stewardship of urban greens in a changing social context, focusing on religious beliefs and practices surrounding trees in Bangalore. It focuses on the cultural dimension of ecosystem services and connects previous research on sacred groves in rural areas with research on stewardship of urban greens. Methods include interview surveys with visitors to five focus sites of religious significance representing the city's four major religions; semi-structured interviews with key informants; and observations. Results show that on the Hindu sites -the study’s main focus- in the city, a range of trees were sacred themselves and revered through a set of practices. On the other sites, trees were rather an incorporated part of the land areas with religious significance. On all sites a set of cultural services was appreciated as generated by trees. Furthermore, visitors had a strong stake in the trees but the experienced levels of capacity to secure the trees’ protection differed between the sites. The study concludes that ‘common people’ are crucial stakeholders for ecosystem stewardship that ensures protection of the urban greens in Bangalore. The different religions in the city provide a multi-faceted protection of different types of urban greens. The level of protection is the outcome of a complex web of community values and norms, where sacredness is one included element.

Only men can initiate boys into men. Boys are prepared into men by men of integrity, for that reason, when a father is absent a male model has to be found. Lack of models is the number one enemy for our adolescent males in Zimbabwe today. The absence of adult role models means adolescent males are moulded by unsupervised, doubtful and inexperienced peers. In the past the bringing up of a child was a community responsibility. In the present day children are growing up as sheep without a male shepherd. The qualitative and quantitative research methods guided the process of this study. The study revealed that fathers are absent because they have migrated to other countries and that their absence has a negative impact on developing healthy adolescent males. Migration of fathers to the Diaspora could not be resisted by men because of the socioeconomic and political situation in Zimbabwe. Fathers have left the country for greener pastures. The exodus of fathers to the Diaspora has created a vacuum when it comes to mentoring and moulding of male children into adults. The study carried out with adolescent boys indicated that fathers in the Diaspora are engaged in some form of income generating activities. As a result, some of these men are able to provide material needs intended for their families back home. However, the absence of these fathers has made some children feel emotionally abandoned and betrayed, while others are disappointed by fathers who did not bid them farewell at the time they were living the country. There is another group that felt that the absence benefited them. The absence of fathers destroyed father – son relationships, generated anger, bitterness and lack of any future trust with fathers. When children are angered and bitterness resides in them, they would go against their father’s potential assistance. On the other hand, in the process of the study on the absent father, a Christian model of caring for an individual and community emerged. The church has been noted to be the only institution that would guide the society to value the job of caring for the people of God who are in needy situations. When the church cares for the adolescents it will be caring for itself as well as the body of Christ. The author considered the views from James fowler (1981) and Gerkin (1997) on the stages of faith development and the idea of seeing the church as a community of faith in order for this research to portray the community of faith as a Community of Love. This is because it is only by Christ’s love that people are forgiven by God through grace. In addition, it is through love that people are nurtured; miracles of spiritual and numerical growth are realised. Acts 2; bears witness of the power in love fellowships or communities. He states that in sharing the gospel of Christ in love fellowships each member becomes a part of Christ’s body that spreads the gospel. The love fellowships make the church to be more than a preaching or meeting point. It becomes a family where all members have the opportunity to share their experiences at fellowship and individual levels. People will not depend on one person for spiritual growth but on each other for spiritual nourishment. Gerkin was important throughout the research with his pastoral care approach of caring for an individual and the communities of a Christian story in addition to guiding the researcher to create a model for a caring community. Therefore, caring of boys whose fathers are absent requires both individual mentors and local communities to model them. The church has been found wanting by the boys in this study. Boys have indicated that the church was not aware of their pain. This shows that the church was unable to see the depressed and hear the silent voices in order to interpret their situation. This reveals that the church has some parts that need spiritual attention in order for the body of Christ to function optimally. Children will open their hearts in love fellowships in order to be healed, nurtured, sustained and guided through love. Faith will be expressed in a more mature and responsible way when all is done in love. Faith in this study is the act of love that guides individuals and communities to an expression of freedom and responsibility in trusting God’s presence in human situations. It aims at increasing love for one another and to God. For it is only through Christ’s love that healthy memories are created. Chapter one gives the background and context of the problem to the study. It reveals that the motivation to carry out the study emerged from the author’s journey with his father and interactions with young people as a youth pastor. Therefore the socio-economic and political situation in Zimbabwe created an environment for the study to be carried out. In addition, absences of mothers at church prompted him to consider carrying out a study on the: Absent fathers due to migrant work: Its traumatic impact on adolescent males in Zimbabwe. Many women went to collect money from their husbands who are in the Diaspora each month end . Chapters twodemonstrates how a qualitative and quantitative method of carrying of the research is helpful. Listening to stories of the adolescent males enriched the research process. Chapter three dealt with the stages of human development coined by Erik Erikson with the intention to give the reader an understanding regarding the worth of adolescence stage. Chapter four explains father and fatherhood, the role of a father and impact of absence towards the up bringing of adolescent male children. Adolescent males develop their masculinity from their fathers for this reason every child should have a male model in order for him to be a man. In chapter five the researcher engaged in dialogue with adolescent males. Chapter six gave the concluding thoughts and recommendations to the study. The church has been identified as central in guiding children at individual and group levels in this era. The church should be a component of the extended family that is unique but related to the family units without competing with it. Every son needs a biological father from whom he learns how to manage weakness and strengths in his life and act in response to the challenges of the global village. Therefore, a father ought to be a male person in Zimbabwe who fears God and loves his sons not an angel out of this planet. Finally every adolescent child needs Christian males to guide him for it is through Christ’s love that healthy male memories are created. / Thesis (PhD)--University of Pretoria, 2011. / Practical Theology / Unrestricted

Melodram für Sprecher und Orgel. Text: Dietrich Mendt, Musik: Matthias Drude

Khumbu, part of Sagarmatha (Mt. Everest) National Park in eastern Nepal and an UNESCO World Heritage site, is home to the Sherpa people, ethnic Tibetan Buddhists who migrated to the region more than 500 years ago. Sherpas animate the landscape with localized water, tree, rock, and land spirits, identify sacred mountains, mainly associated with the Bönpo and Tibetan yullha traditions, and some view the landscape as a beyul, a sacred place and hidden valley protecting Buddhist people and beliefs in times of turmoil and need. These beliefs protect the natural environment through religious practices and taboos against environmentally harmful behaviors and activities. Associated ritual practice, perceptions, and mythology encode Sherpa culture and beliefs in the landscape. This research contributes to discussions of place, sacred landscapes, and conservation by documenting older Sherpa residents’ constructions of Khumbu as a sacred landscape in two Khumbu villages. Interviews and participant observations reveal a socially constructed sacred landscape expressing a distinct Khumbu Sherpa identity.

No description available.

No description available.

Sometimes, the place where a play is performed is as important as or more important than the play itself. The first known theatrical rituals were performed in spaces which came to hold deep religious significance. Many religious traditions regard certain places as sacred because of spiritually significant events which took place there, sometimes involving the presence of Deity. In an effort to build on that sacrality, sometimes religious cultures bring theatre to these spaces, which, in turn, tend to alter the nature of the theatrical event. This seems especially true in regards to theatre which presents a re-enactment of the events which originally sacralized the performance space. Creating a theatrical performance at the same space, and recreating the same event which made the space sacred in the first place, gives the theatrical event a reflexive quality which performances in a space designated for theatre do not have. The Passion of Osiris in Ancient Egypt and the celebrations and commemorations of the early Christian Church are two examples of theatrical reenactments of sacred events in sacred spaces. Although such performances have been uncommon since those of the early Christians, the Church of Jesus Christ of Latter-day Saints offers two comparable performances today (the Hill Cumorah Pageant and the Nauvoo Pageant); they are also reenactments of sacred events framed by the sacred spaces where they originally occurred. The main commonality of my focus is the sacred physical space which frames each of the performances as a sort of ethereal proscenium arch or a silent witness of sacred events.