- About
-
The Global ETD Search service is a free service for researchers
to find electronic theses and dissertations. This service is
provided by the
Networked Digital Library of Theses and Dissertations.
Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
Search results
Showing 231 to 240 of 241 (0.025 seconds)| 231 |
The centrality of Jesus Christ in God's acts of creation, reconciliation, renewal and fulfilment : the views of John Calvin and Ellen G WhiteJones, Patrick Patrese 05 1900 (has links)
In John Calvin and Ellen G White’s sense making approaches God’s act of redemption and reconciliation in and through Jesus Christ takes the centre stage in the foursome of God’s acts expressed in the biblical historical timeline as creation, reconciliation in Jesus Christ, renewal through the Holy Spirit and fulfilment at the end of time. While the 16th century Calvin emphasised God’s acts of creation and reconciliation in Christ more than God’s acts of renewal and fulfilment, the 19th century White’s emphasis was more on God’s acts of reconciliation in Christ and fulfilment at the end of time than on creation and renewal through the Spirit. With all the differences in their sense making approaches their central perspectival focus in their writings, sayings and doings is the way God and humanity, heaven and earth are closely connected in a unity without being fused and mixed in Jesus Christ. Their central christological theme of ‘God staying God’ and ‘human staying human’ in an interactional substantialist sense in Christ designates the great alternative view that differs on the one hand, from the view of the trans-substantialist option in which the human being Christ Jesus is in a sacramental-sacred way transformed into ‘a divine human being’ –, and on the other hand, the view of the consubstantialist option in which the human being Jesus is permeated and diffused by his divinity, thereby becoming ‘the human God.’
Calvin and White in their reflection operating within the realm of divine historicity that is staying within the biblical historical timeline from Genesis to Revelation were viewed by many as not theologians in the real sense of the word. Calvin and may be to a greater extent White worked and contributed to the new and emerging field of Faith Studies in which a theologian or theorist of faith cannot reflect on God, human beings or the natural cosmic world in three separate avenues as was commonly the case with speculative and scholastic theologies in history. White’s Faith Studies contribution is in the global arena of theology where the omnipresent ‘–logies’ of mainline church theologies such as Christology, Ecclesiology, Pneumatology and Eschatology hold sway.
|
| 232 |
Mission passion is lightning on the horizon anticipating rain : redemption transforms the Adventist church towards a dynamic missionary movementNtshangase, Israel Mbuso 11 1900 (has links)
The thesis proposes solutions for the Seventh-day Adventist Church in the Newcastle area
to perform Christ’s mission work effectively. It examines how mission could be meaningful
in contemporary society, which is challenging mission so gravely. The study challenges all
churches, including youth, women, men and clergy towards mission.
An analysis of a mission perspective is delineated, aware of the social contexts for mission
in Newcastle. The context of culture has been dealt with, encouraging the Church to be
culturally sensitive, and to use cultural means to reach people. God uses cultural means to
reveal himself. Evil cultural practices, for example, ancestral ‘worship’ and ‘talking to the
dead’ are exposed and denounced.
Bible readings promote mission in the Adventist Church. The teacher of the Bible is to study
it thoroughly, ensuring that he/she is able to proclaim the gospel. Creative teaching of the
Bible includes different levels of understanding, namely, a rote level, a recognition level, a
repetition level, an interactive and a realisation level. The gospel is to be applied in life.
Different hermeneutical approaches to the Bible are summarised, for example, a
postmodern approach.
Strategic planning regarding evangelism is vital. ‘Gift-based’ ministry would inspire all
believers to perform mission work according to people’s ability. All Christians should be
able to evangelise others, leading people as acknowledged sinners to accept Christ as
Saviour and Lord, and to establish the reign of God in society according to his justice.
The heart of the thesis is as follows:- The gospel of Christ is a missionary message to reach all people with the gospel
of salvation and societal renewal
- The church of Christ is a missional church, which stands and falls by its
missionary task to proclaim Christ as Saviour and his reign and justice as
ultimate in society / Christian Spirituality, Church History & Missiology / M. Th. (Missiology)
|
| 233 |
CHARACTERISTICS OF SEVENTH-GRADE MIDDLE SCHOOL STUDENTS WHO ATTENDED A CONTINUATION HIGH SCHOOLKit, Rae Lynn 01 April 2019 (has links)
This study explored pre-existing quantitative data for 55 students when they were in the seventh grade who eventually attended a continuation high school years later. There were 101 students at a particular continuation high school, and this research explored pre-existing data looking solely at the students who were in the same district while they were in seventh grade. Attendance and grades from the pre-existing data in the district’s software system were analyzed using a descriptive methodology followed by a cluster analysis through SPSS. Attendance findings for the 55 students revealed that nine students (16%) were absent with a frequency of 10 or more days in each semester. Reasons given for some absences were bereavement for four students (7%) and suspensions for 10 students (18%). Eight out of these 10 students (80%) declined in their grades from the first semester to the second semester. Overall, 33 students (60%) declined in their grades from the first semester to the second semester regardless. Findings related to grades looked at the number of Fs over the two semesters of the seventh-grade school year and at the number of Fs earned in each course. Forty-four students (80%) earned at least one F either semester. Language Arts was the highest failed academic class second semester, with 32 out of 55 students (58%), and Computer Applications was the highest failed elective class for 5 out of 9 students (56%) who took this class second semester. Other findings related to grades were that 0 students (0%) failed only the elective, and only 2 students (4%) failed Physical Education. Additional findings through cluster analysis revealed a connection between failing an elective in combination with failing Language Arts: 81.8% first semester (9 out of 11 students) and 83.3% second semester (5 out of 6 students). Using a cross-tabulation, the highest pattern between the two semesters was for 10 students of the overall 55 (18%) with no Fs both semesters, and the second-highest pattern was for 6 students (11%) with no Fs first semester and 1 F second semester.
|
| 234 |
A critical analysis of the application of the sola Scriptura principle in Adventist theological thinking and practical action with special reference to the Zambian contextHachalinga, Passmore 06 1900 (has links)
Theological divisions are threatening the Seventh-day Adventist Church’s unity and focus
on mission. Some Adventist theologians suggest that the cause of these divisions is a departure by
other Adventist theologians from adhering to and applying the sola Scriptura principle. This study
analyzes this problem.
Chapter one presents reasons for a call during the 16th century, to reform the church to its
apostolic purity. Martin Luther and other Protestant Reformers argued against the medieval church,
popes, and church councils’ claim for authority to properly interpret and teach Scripture and
Tradition. Differing views of reforming the church sparked divisions among the Protestant
Reformers, creating two main streams, the magisterial and the radical Reformers. The Roman
Catholic Church responded to the Protestant Reformations with a Counter-Reformation.
Chapter two discusses Seventh-day Adventism’s application of the sola Scriptura principle.
Although Adventism claims to descend from the radical wing of the Protestant Reformations, its
acceptance of Ellen G. White’s prophetic ministry and her non-canonical inspired writings departs
from a radical application of the sola Scriptura principle.
Chapter three presents Biblical evidences for God’s use of multiple media of communication
beside the Bible. Therefore Adventism needs to clearly define its understanding and application of
the sola Scriptura principle to accommodate other theological sources in addition to the Bible.
Chapter four presents Scripture in Zambian Adventist context, tracing Adventism’s use of
the Bible in evangelization. Adventism’s responses to changing socio-political and religiopluralistic
trends which threatened to marginalize Bible Instructions, and the development of, but
failed attempt to implement an Adventist Bible-based Religious Education syllabus at Rusangu
Secondary School are presented.
Chapter five gives the general summary, conclusion and recommendations. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)
|
| 235 |
The centrality of Jesus Christ in God's acts of creation, reconciliation, renewal and fulfilment : the views of John Calvin and Ellen G WhiteJones, Patrick Patrese 05 1900 (has links)
In John Calvin and Ellen G White’s sense making approaches God’s act of redemption and reconciliation in and through Jesus Christ takes the centre stage in the foursome of God’s acts expressed in the biblical historical timeline as creation, reconciliation in Jesus Christ, renewal through the Holy Spirit and fulfilment at the end of time. While the 16th century Calvin emphasised God’s acts of creation and reconciliation in Christ more than God’s acts of renewal and fulfilment, the 19th century White’s emphasis was more on God’s acts of reconciliation in Christ and fulfilment at the end of time than on creation and renewal through the Spirit. With all the differences in their sense making approaches their central perspectival focus in their writings, sayings and doings is the way God and humanity, heaven and earth are closely connected in a unity without being fused and mixed in Jesus Christ. Their central christological theme of ‘God staying God’ and ‘human staying human’ in an interactional substantialist sense in Christ designates the great alternative view that differs on the one hand, from the view of the trans-substantialist option in which the human being Christ Jesus is in a sacramental-sacred way transformed into ‘a divine human being’ –, and on the other hand, the view of the consubstantialist option in which the human being Jesus is permeated and diffused by his divinity, thereby becoming ‘the human God.’
Calvin and White in their reflection operating within the realm of divine historicity that is staying within the biblical historical timeline from Genesis to Revelation were viewed by many as not theologians in the real sense of the word. Calvin and may be to a greater extent White worked and contributed to the new and emerging field of Faith Studies in which a theologian or theorist of faith cannot reflect on God, human beings or the natural cosmic world in three separate avenues as was commonly the case with speculative and scholastic theologies in history. White’s Faith Studies contribution is in the global arena of theology where the omnipresent ‘–logies’ of mainline church theologies such as Christology, Ecclesiology, Pneumatology and Eschatology hold sway.
|
| 236 |
Mission passion is lightning on the horizon anticipating rain : redemption transforms the Adventist church towards a dynamic missionary movementNtshangase, Israel Mbuso 11 1900 (has links)
The thesis proposes solutions for the Seventh-day Adventist Church in the Newcastle area
to perform Christ’s mission work effectively. It examines how mission could be meaningful
in contemporary society, which is challenging mission so gravely. The study challenges all
churches, including youth, women, men and clergy towards mission.
An analysis of a mission perspective is delineated, aware of the social contexts for mission
in Newcastle. The context of culture has been dealt with, encouraging the Church to be
culturally sensitive, and to use cultural means to reach people. God uses cultural means to
reveal himself. Evil cultural practices, for example, ancestral ‘worship’ and ‘talking to the
dead’ are exposed and denounced.
Bible readings promote mission in the Adventist Church. The teacher of the Bible is to study
it thoroughly, ensuring that he/she is able to proclaim the gospel. Creative teaching of the
Bible includes different levels of understanding, namely, a rote level, a recognition level, a
repetition level, an interactive and a realisation level. The gospel is to be applied in life.
Different hermeneutical approaches to the Bible are summarised, for example, a
postmodern approach.
Strategic planning regarding evangelism is vital. ‘Gift-based’ ministry would inspire all
believers to perform mission work according to people’s ability. All Christians should be
able to evangelise others, leading people as acknowledged sinners to accept Christ as
Saviour and Lord, and to establish the reign of God in society according to his justice.
The heart of the thesis is as follows:- The gospel of Christ is a missionary message to reach all people with the gospel
of salvation and societal renewal
- The church of Christ is a missional church, which stands and falls by its
missionary task to proclaim Christ as Saviour and his reign and justice as
ultimate in society / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)
|
| 237 |
Jesus Christ's substitutionary death : an attempt to reconcile two divergent Seventh-Day Adventist teachingsMwale, Emmanuel 11 1900 (has links)
At the incarnation, Jesus Christ assumed the fallen human nature that He found. Having lived a life of perfect obedience in the fallen human flesh that He assumed, He voluntarily and willingly bore the sins of the entire human race and died the second death for, and in our place; thereby paying the penalty for sin. Jesus Christ bore our sins (acts or behaviours) vicariously, while sin as nature or a law residing in the fallen human flesh that He assumed was condemned in that flesh and received eternal destruction on the cross. Thus, on the cross, in Christ, God saved the entire humanity. On the cross, the condemnation that the entire humanity had received by being genetically linked to Adam was reversed in Christ. Thus, the entire human race stands legally justified. But this is a gift, which can either be received or rejected. Therefore, salvation is not automatic. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)
|
| 238 |
The human nature of Christ, fallen or unfallen?: a comparative analysis of the Christologies of Pannenberg and Hatdzidakis with reference to the Seventh-day Adventist Church debateChuumpu, Keith January 2020 (has links)
Bibliography: leaves 118-124 / Did Christ, in the incarnation, take a fallen or unfallen human nature? This question, in
its various forms, has occupied the Christian Church for as long as it has existed. For
the Seventh-day Adventist church, to which tradition I belong, the question centres on
whether Christ as a human being had sinful tendencies or not. This question has
divided the church into two main camps, with one camp saying he did, and the other
saying he did not. And the debate goes on. It is from the Seventh-day Adventist church
tradition that I picked up on this debate, following it up to mainstream Christianity
and motivating this research. My research seeks to identify the causes of the debate.
Its premise is that unless the specific causes of the debate are clearly identified and
appropriately addressed, it is difficult, if not impossible, to conclude it. For a close
analysis, two scholars, each representing one side, are picked and examined:
Pannenberg, representing the fallen nature position, and Hatzidakis, representing the
unfallen nature position. Their respective arguments are gleaned, compared and
analysed; and their differences, causes and possible solutions are pointed out. The
findings are then applied to the Seventh-day Adventist church debate and to
Christianity at large. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)
|
| 239 |
A Phenomenological Case Study of Seventh-Grade African American Male Students at the Africentric School in Columbus, OhioRayford, Debra D. 26 July 2012 (has links)
No description available.
|
| 240 |
Jesus Christ’s humanity in the contexts of the pre-fall and post-fall natures of humanity: a comparative and critical evaluative study of the views of Jack Sequeira, Millard J. Erickson and Norman R. GulleyMwale, Emanuel 12 1900 (has links)
Bibliography: leaves 653-669 / Before God created human beings, He devised a plan to save them in case they sinned. In this plan, the second Person of the Godhead would become human. Thus, the incarnation of the second Person of the Godhead was solely for the purpose of saving fallen, sinful human beings. There would have been no incarnation if human beings had not sinned. Thus, the nature of the mission that necessitated the incarnation determined what kind of human nature Jesus was to assume.
It was sin that necessitated the incarnation – sin as a tendency and sin as an act of disobedience. In His incarnational life and later through His death on Calvary’s cross, Jesus needed to deal with this dual problem of sin. In order for Him to achieve this, He needed to identify Himself with the fallen humanity in such a way that He would qualify to be the substitute for the fallen humanity. In His role as fallen humanity’s substitute, He would die vicariously and at the same time have sin as a tendency rendered impotent. Jesus needed to assume a human nature that would qualify Him to be an understanding and sympathetic High Priest. He needed to assume a nature that would qualify Him to be an example in overcoming temptation and suffering.
Thus, in this study, after comparing and critically evaluating the Christological views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley, I propose that Jesus assumed a unique post-fall (postlapsarian) human nature. He assumed the very nature that all human beings since humankind’s fall have, with its tendency or leaning towards sin. However, unlike other human beings, who are sinners by nature and need a saviour, Jesus was not a sinner. I contend that Jesus was unique because, first and foremost, He was conceived in Mary’s womb by the power of the Holy Spirit and was filled with the Holy Spirit throughout His earthly life. Second; He was the God-Man; and third, He lived a sinless life.
This study contributes to literature on Christology, and uniquely to Christological dialogue between Evangelical and Seventh-day Adventist theologians. / Philosophy, Practical and Systematic Theology / D. Phil. (Systematic Theology)
|
Page generated in 0.0435 seconds