Religion Commons^™

Why Religious People Believe What They Shouldn't: Explaining Theological Incorrectness In South Asia And America, D. Jason Slone

Dissertations

Cross-cultural descriptions of religious thought and behavior in South Asia and America show that people commonly hold ideas and perform actions that seem to be not only conceptually incoherent but also “theologically incorrect” by the standards of their own traditions. For example. South Asian Theravada Buddhists are taught that the historical Buddha is unavailable because he attained enlightenment and achieved parinirvana (“complete extinction”) and yet conceptually and ritually represent him as if he is present and available for petition. Similarly, American Protestants represent the Christian God as having absolute divine sovereignty and yet reveal confidence in an inner locus of …

The Historical Background, Interconnected Development And Integration Of The Doctrines Of The Sanctuary, The Sabbath, And Ellen G. White's Role In Sabbatarian Adventism From 1844 To 1849, Merlin D. Burt

Dissertations

The topic . The doctrines of the sanctuary and the Sabbath, along with Ellen White's prophetic role, progressively evolved and integrated during the five years following the October 1844 Millerite time expectation and were the fundamental elements in the formation of the Sabbatarian Adventist movement and ultimately the Seventh-day Adventist Church.

The purpose . The purpose of the study was to situate the interconnected development of the sanctuary, the Sabbath, and Ellen White's prophetic ministry within the ferment of Adventist ideas and events, show the immediate theological climate, and give a connected progression of Bridegroom (or Shut Door) Adventism and …

Paul's Apparent Reversal Of Concern For The Weak Brother In L Corinthians 10:29b-30: An Examination Of The Text In Light Of Greco-Roman Rhetoric, Moses Oladele Taiwo

Dissertations

Problem . In 1 Cor 8:1-10:29a, Paul has been consistently on the side of the brother in 8:11 whose conscience is weak to eat food offered to idols. But, in 10:29b-30, he seems to reverse himself, here suggesting that one should be able to eat anything, regardless of its provenance or the effect such eating may have on others. Or, what should be made of the two questions asked in the text that appear neither fitted to the context nor directly answered by what precedes and follows in the discussion of εἰδωλόθυτα in 8:1-11:17?

Approach . Scholars have employed various …