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Latham, Jonathan Cyril. "Text and context : an examination of the way in which John's prologue has been interpreted by selected writers : Origen, Luther and Bultmann." Thesis, Rhodes University, 1988. http://hdl.handle.net/10962/d1004612.
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In chapter one of this work, as a preliminary to the formulation of the question that this thesis will attempt to answer, the changing understanding of the part played by the interpreter in the process of interpretation is discussed. This outline begins with the understanding of the role of the interpreter in liberal theology - where he is thought of as one who applies critical methods to the text in a detached and scientific way. After this the hermeneutic spiral is discussed - the formation of this model acknowledges to a greater degree the individual and human part played by the interpreter. This is followed by a brief examination of the most recent theories of interpretation in which meaning is regarded as residing not in the text but in the interpreter himself. The task of this thesis is to determine whether, as these recent theorists suggest, the reader creates meaning instead of reading out what somehow lies in the text itself. The task of this thesis is to ascertain, by studying the interpretationsof John's Prologue by Origen, Luther and Bultmann, whether the text does in fact operate as a series of sign-posts that pOint the interpreter to a destination within his own semantic universe. This may be determined by noting whether or not the contexts, i n the broadest sense, of these interpreters have played a formative part in their interpretations. contextual influences are regarded as existing wherever there is a procedure or meaning in the interpreter's commentary which one expe cts to find there as a result of one's knowledge of the interpreter's life and previous writings. Our research reveals that Orige n, Luther and Bultmann have produced three very different commentaries in which the common denominator is the formative influence of the interpreter's context. Each of these writers has produced an interpretation that is consistent, in both approach and theology, with their previous exegetical and theological thought. This indicates that contextual factors have played a significant part in determining their interpr etations of John 1 :1-18. It would appear that these interpreters have been led to find the meaning of John's Prologue not with reference to any new, unprecedented set of symbols, but with reference to their own, well-worn semantic universes. In the conclusion it is noted that this research appears to support what many modern theorists have said as to the locus of meaning in interpretation. In the conclusion it is also noted that many of the fears raised by these findings - that readers and writers, or speakers and hearers, may become so isolated and trapped in their own thought worlds that any real contact with the outside is impossible - may be groundless. These findings also point to a certain consistency between the interpreters and their communities. This refutes the fears as to the isolation and solitary development of the individual in that it points to a certain community or corporate aspect which plays a part in the development of the indivi dual's semantic universe .KMBT_363
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Gerber, Edward. "The scriptural tale in the Fourth Gospel : with particular reference to the prologue and a syncretic (oral and written) poetics." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683084.
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Larsen, Brian. "An interaction of theology and literature by means of archetypal criticism, with reference to the characters Jesus, Pilate, Thomas, the Jews, and Peter in the Gospel of John." Thesis, University of St Andrews, 2001. http://hdl.handle.net/10023/13419.
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This thesis explores the interaction of literature and theology by means of archetypal criticism with specific reference to certain characters in the Gospel of John. Northrop Frye's system of archetypal literary criticism consisting of the four mythoi or archetypes of romance, tragedy, irony and satire, and comedy forms the governing framework and means of exchange between literature and theology. This synchronic interaction is centered on Jesus, an innocent man acting on behalf of others, as romance; Pilate, unable or unwilling to act justly in an unwanted and unavoidable particular circumstance, as tragedy; Thomas and the Jews, variations on the theme of seeing and not seeing as irony; and Peter, who denies Christ and later recovers, as comedy. These characters' function as points of exchange, each reaching their defining literary and theological climax during the crucifixion events. Within the FG's narrative these characters also serve as imaginative points of contact and identification for the reader at which the reader's own faith response may be placed within the literary and theological milieu of the Fourth Gospel. Conceptually, Jesus and romance, Pilate and tragedy, Thomas, the Jews, and irony, and Peter and comedy may be characterized by representation, reduction, negation, and integration, respectively. The variable between these four mythoi and between these characters is the relationship between a belief or an ideal and experience or reality assumed by the work as a whole and/or assumed and displayed by each character.
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Henry, John. "Unclarity of expression in the letters of John and its elucidation according to four recent commentaries." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683348.
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Coxon, Paul. "The Paschal New Exodus in John's Gospel : an interpretative key, with particular reference to Chapters 5-10." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683362.
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Kobayashi, Takanori. "The apocalyptic-eschatological drama of Jesus in the Fourth Gospel : an investigation into the Johannine Christology and eschatology with special reference to John 12.20-36." Thesis, University of St Andrews, 1999. http://hdl.handle.net/10023/9572.
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In this thesis we will explore the question of Jesus' revelation as a central motif of the Johannine Christology from the perspectives of literary criticism, Jewish apocalypticism and Graeco-Roman dramatic literature. In particular, we will attempt to solve the riddle of the visions developed in John 12.20-36, by answering the fragmentary theory of the text, the claim for the divergent christologies, the question of realised eschatology with or without future eschatology, and the claim that the Johannine community its symbolic world creates is 'sectarian'. A special attention will be paid to the Son of man as presented in the pericope under discussion as well as in the Fourth Gospel as a whole. The thesis will be summarised as follows: 1. Over against the fragment theory, the concentric arrangement of Jesus' saying formed predominantly in parallelism shows a deliberate literary design of the author. Set at the end of the earthly ministry of Jesus, John 12.20-36 is a culminating point of the revelatory process of Jesus. 2. The overall conceptual framework to understand John 12.20-36, and thus the Fourth Gospel as a whole, is the apocalyptic idea of the divine mysteries concerning the .end time. The revelation is centred on Jesus the Son of man, identified as the human-like figure of Dan 7, which culminates in his cross as his glorification/lifting-up. The vision of the revealed mysteries in Jesus on the cross embraces the eschatological Messiah, the restoration of Israel and of the Temple, salvation, the vindication of the righteous and the condemnation of the evil, and the Gentiles' pilgrimage, which is comparable to contemporary Jewish apocalyptic writings. 3. The cross of Jesus as the focus of the apocalyptic vision of the end time lies behind the apparently divergent christologies (the Son of man, the Davidic Messiah, divine Wisdom), which are integrated in the text in such a manner that it is impossible for each to be understood in isolation. The combination of these is already found in the Jewish apocalyptic-eschatological hope. The fact that the lifting-up and glorification of the Son of man is given precedence to the Davidic Kingly Messiah deprives a political and military aspect of the popular Jewish expectation. 4. At the same time, the revelatory pattern of the Johannine Jesus is not only explicable in Jewish apocalyptic terms, but it has to be understand in view of the anagnorisis, a popular Graeco-Roman dramatic convention. Within the main plot of the Fourth Gospel Jesus is depicted as the divine homecoming hero-king, as in Homer's Odyssey, whose messianic identity is closed to many and disclosed to those who receive him with faith (and hospitality). This pattern is relevant for most of the Johannine Son of man sayings as well. In this plot development John 12.20-36 is situated in a climactic place where the Jewish crowd fails to recognise Jesus who points to the decisive moment of his revelation on the cross. 5. The Johannine Eschatology is Jesus centred, and its realised aspect is strongly emphasised, because the eschatological terminology is overwhelmingly applied to him. Thus Jesus on the cross is the embodiment of the eschaton. At the same time, the post-Easter period, the time of the church, is open toward its future culmination because of the mission perspective. 6. The revelation of Jesus as the core of the divine mysteries concerning the end-time centres on the cross, which is presented as both the judgement and the salvation of the world. The Johannine understanding of the cross is expressed within the framework of the vindication/exaltation of the suffering righteous. It is implied that Jesus' death and resurrection inaugurates the new, eschatological covenant for the new people of God embracing both Jews and Gentiles. 7. John 12.20-36 envisages an apocalyptic vision of the end-time judgement and salvation, in which the new covenant people is created as a new people of God. The basis of the new 'children of the Light' is no longer the Law as in the old covenant but the faith in Jesus the Light (and to love each other as a new law). This faith is not individualistic but geared towards community building, which includes the believers from the Gentiles. The community itself is the result of the cross of Jesus. The purpose of Jesus' death for 'bearing much fruit' and gathering of 'all' (nations) to his own house is to be accomplished in the community through its mission to the world, despite the probable persecutions.
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Rheaume, Randall. "Equality and hierarchy within the God of John's Gospel." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683359.
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De, Milander Cornelia. "Contemporary implications of the first-century counter-ethos of Jesus to the scripted universe of gender and health in John 4 & 9 : a narrative-critical analysis." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/96942.
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Thesis (MTh)--Stellenbosch University, 2015.ENGLISH ABSTRACT: South Africans are confronted on a daily basis with the social inequality among individuals which greatly inspires violence, victimisation, discrimination and life-denying ethos. These acts of injustice are not simply inspired by formal laws and policies, but spurred on by various ideological and symbolic categories and power structures. In a way, social behaviour can be said to be ‘scripted’ by the ideologies, perceptions and language internalised, normalised and passed on within society at large. One does not have to look very far to see the way in which this ‘script’ functions in South Africa and what impact the pre-determined and ‘scripted’ identity markers of gender and health have on individuals and groups, as categories like man, woman, HIV positive, and disabled already trigger a set of preconceived ideas and expectations regarding these individuals. The normalisation of this ‘script’ and its social hierarchies is extremely counter-productive as it often pre-determines the value, abilities, potential, limitations and ‘appropriate’ ethos of individuals and groups on the basis of the categories they fall into. The scripted nature of society is however not a twenty-first century phenomenon, but something deeply integral also to life in first century Palestine. This script interpreted, determined and reinforced the prescribed status, agency and ethos of different individuals and identity markers of health and gender were paramount in this process of scripting. Part of this ‘scripted’ world was Jesus of Nazareth. However, upon reading the narratives of John 4:1-42 and 9:1-41, it would appear that the relationship between the societal script and the actual ethos of Jesus was anything but simplistic. Upon reading these two episodes against the grain of the first century societal script, Jesus’ ethos as a Jewish man in relation to a somewhat questionable Samaritan female and blind and impure beggar brings forth some inconsistencies toward the script. It would seem as if Jesus was reluctant to read his context one dimensionally and simply comply with popular custom and ideology. The aim of this study would therefore be to explore whether these inconsistencies between the societal script and the ethos of Jesus could be of any significance in an analogously scripted twenty-first century South Africa, a society pleading for critical reflection upon the societal script. When the possible ‘counter-ethos’ of Jesus is considered, faith communities might be challenged to embrace the fragility of social categories and hierarchies and perhaps embody a similar critical attitude and ethos toward the life-denying societal script and its taken-for-granted assumptions.
AFRIKAANSE OPSOMMING: Suid-Afrikaners word daagliks gekonfronteer met die sosiaal ongelyke stand van ons samelewing. Hierdie ongelykhede is grootliks verantwoordelik vir geweld, viktimisasie, diskriminasie en nie-lewensgewende etos. Die bogenoemde word egter nie bloot deur formele wette geïnspireer nie, maar aangevuur deur verskeie ideologiese en simboliese kategorieë en magstrukture. Sosiale gedrag kan as’t ware gesien word as ʼn voorafbepaalde teks, ondersteun deur die ideologieë, persepsies en taal wat ons internaliseer, normaliseer en aan ander oordra. Hierdie voorafbepaalde ‘samelewingsteks’ is uiters prominent in Suid-Afrika, waar ʼn bepaalde status, etos en grense dikwels aan individue gegee word op die basis van identiteits-merkers van onder andere gender en gesondheid. Die identifisering van iemand as man, vrou, MIV positief, gestremd, ensovoorts spreek ideologiese boekdele van hul plek, doel en perke in die samelewing. In hierdie sin dien die vooropgestelde ‘samelewingsteks’ ʼn uiters teenproduktiewe rol, aangesien dit die waarde, vermoëns, potensiaal, en ‘korrekte’ etos van individue vooraf bepaal op grond van die simboliese kategorieë waarin hul val. Die voorafbepaalde ‘samelewingsteks’ herbevestig dikwels sosiale hiërargieë, wat ongeregtigheid normaliseer en bevorder. Hierdie is egter nie net ʼn een-en-twintigste eeu se verskynsel nie, maar iets wat al reeds prominent voorgekom het in eerste eeu se Palestina. Hierdie ‘samelewingsteks’ het die gepaste status en etos van verskillende individue bepaal op die grond van identiteits-merkers, soos die van gender en gesondheid. Dit is ook die samelewing waarin Jesus van Nasaret homself bevind het. Wanneer die narratiewe van Johannes 4:1-42 en 9:1-41 gelees word, kom dit egter voor asof die verhouding tussen hierdie ‘samelewingsteks’ en die etos beliggaam deur Jesus kompleks was. Wanneer die twee episodes in lig van die voorafbepaalde ‘samelewingsteks’ gelees word, blyk Jesus, ʼn Joodse man, se etos teenoor ʼn redelike verdagte Samaritaanse vrou en blinde en onreine bedelaar in spanning te wees met die etos aan hom voorgeskryf. Dit sou voorkom asof Jesus gewaak het teen die eenvoudige beliggaming van wat deur die ‘samelewingsteks’ as gehoord voorgeskryf en verwag is. Die doel van hierdie studie sou daarom wees om te ondersoek of die spanning tussen die eerste eeu se ‘samelewingsteks’ en die ware beliggaamde etos van Jesus enigsins betekenisvol kan wees in lyn van die een-en-twintigste eeu se voorafbepaalde ‘samelewingsteks’ in ʼn land wat ryp is vir kritiese refleksie op dit wat as ‘normaal’ en ‘korrek’ beskou word. Die moontlike ‘kontra-etos' van Jesus kan geloofsgemeenskappe uitdaag om die broosheid van sosiale en simboliese kategorieë en hiërargieë aan te gryp en ʼn soortgelyke kritiese houding en etos teenoor die nie-lewegewende ‘samelewingsteks’ en sy voorveronderstellings te beliggaam.
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McKay, Niall. "Luke and Yoder : an intertextual reading of the third gospel in the name of Christian politics." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/17842.
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Thesis (MTh)--Stellenbosch University, 2011.ENGLISH ABSTRACT: Critical New Testament study has drawn on analytical techniques and interrogatory methods from a wide range of disciplines. In recent decades the dominance of historical and ecclesiologicallylocated approaches have been challenged by insights from literary, sociological, anthropological, cultural and ideological scholarship. These challenges have proved fruitful and opened biblical scholarship to new and generative interpretation. This plurality of interpretation has in turn challenged the reductionism of biblical scholarship, leading to the now common acknowledgement that a particular reading or reconstruction is but one of many. Unfortunately many new readings have been too tightly bound to a single method or insight. The broad interaction between these readings has been often overlooked. In contrast to this trend an epistemology of text emerging from the poststructural notion of intertextuality allows the construction of links between a range of interpretive methods. Intertextuality emerges from literary and cultural theory but spills over to make hermeneutical connections with historical, cultural and ideological theory. For the most part New Testament scholars who have appropriated the term have noted this but not thoroughly explored it. In this study an ideologically-declared overtly intertextual approach to the third canonical gospel demonstrates the interlinking hermeneutic allowed by intertextuality. John Howard Yoder's reading of the gospel of Luke underscores the development of a Christian social-ethic. This reading in turn forms the framework for the more overtly intertextual reading offered here. An intertextual reading of the New Testament Scriptures is both narratively generative and politically directive for many Christian communities.
AFRIKAANSE OPSOMMING: Kritiese Nuwe Testamentiese studies het in die verlede gebruik gemaak van analitiese tegnieke en ondervraende metodes uit ‘n wye verskeidenheid van dissiplines. Meer onlangs is die oorheersing van historiese en kerklik-gerigte benaderings uitgedaag deur insigte vanuit letterkundige, sosiologiese, antropologiese, kulturele en ideologiese dissiplines. Hierdie uitdagings het vrugbaar geblyk en het Bybelse vakkennis toeganklik gemaak vir nuwe en produktiewe interpretasies. Hierdie meervoudige interpretasies het op hul beurt weer die reduksionisme in Bybelse geleerdheid uitgedaag, wat aanleiding gegee het tot die nou algemene erkenning dat ‘n bepaalde vertolking of rekonstruksie slegs een van vele is. Die breë wisselwerking tussen sulke vertolkings word dikwels misgekyk. In teenstelling met hierdie neiging, laat ‘n epistemologie van die teks wat te voorskyn kom uit ‘n poststrukturele begrip van intertekstualiteit toe dat verbande gekonstrueer word word tussen ‘n verskeidenheid van vertolkingsmetodes. Intertekstualiteit spruit voort uit literêre en kulturele teorie, maar vorm ook hermeneutiese skakels met historiese, kulturele en ideologie kritiek. Die meeste Nuwe Testamentici wat gebruik gemaak het van hierdie term, het kennis geneem van sulke verbande, maar dit nie altyd volledig verreken nie. In hierdie studie demonstreer ‘n ideologies-verklaarde, openlik intertekstuele benadering tot die derde kanonieke evangelie die gekoppelde hermeneutiek wat toegelaat word deur intertekstualiteit. John Howard Yoder se vertolking van die Evangelie van Lukas plaas klem op die ontwikkeling van ‘n Christelike sosiale etiek. Hierdie interpretasie vorm op sy beurt weer die raamwerk vir die meer openlik intertekstuele vertolking wat hier aangebied word. ‘n Intertekstuele interpretasie van die Nuwe Testamentiese geskrifte is beide verhalend produktief asook polities rigtinggewend vir talle Christelike gemeenskappe.
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Kim, Kyoung-Hee Michaela S. I. H. M. "Mary's mission at the foot of the cross of Jesus in John 19:25-28a; in light of Isaac's role in the narrative of Abraham in Genesis 22:1-19." IMRI - Marian Library / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1517911771455496.
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Gillihan, Yonder Moynihan. "Socratic tradition in the fourth Gospel : appealing to popular notions of piety in the Hellenistic age." Virtual Press, 1998. http://liblink.bsu.edu/uhtbin/catkey/1115756.
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This study presents a systematic analysis of motifs, literary devices, and language in the Fourth Gospel that resemble similar motifs, literary devices, and language in Socratic tradition. The persistent recurrence of words and patterns of thought in the Fourth Gospel which are common to Platonic philosophy, Socratic progymnasmata, and well-known descriptions of Socrates’ moral heroism and martyr’s death lead me to conclude that the Johannine authors imagined Socrates’ life as a “pagan prophetic theme” which Jesus fulfilled; their use of Socratic tradition in the Fourth Gospel is subtle but obvious, and was used to appeal to a pagan or highly hellenized audience intimately familiar with Socratic tradition as the embodiment and articulation of social and religious values in the Hellenistic period. Much of the study is devoted to literary analysis of the Fourth Gospel, and draws upon the rhetorical criticism models developed by George Kennedy. Through rhetorical criticism the educational background of the Johannine writers becomes clear, as do their evangelical motives in appropriating Socratic tradition for their invention of Jesus’ speeches and martyrdom.Department of Modern Languages and Classics
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Vavruch, Shani Elsje. "Strome lewende water : 'n interpretasie van Johannes 7:37-39 met verwysing na die huttefees, vir die konteks van wit Suid-Afrikaners in die 21e eeu." Thesis, Link to the online version, 2006. http://hdl.handle.net/10019/1985.
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Joubert, Johann van Dijk. "A comparative study of the Paraclete statements and references to the Holy Spirit in the Johannine Gospel." Thesis, Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-04192007-073525/.
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Nobilio, Fabien. "Le souffle de l'Esprit dans l'évangile de Jean: influences culturelles, art littéraire, visée initiatique." Doctoral thesis, Universite Libre de Bruxelles, 2008. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210574.
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A partir d’une lecture exégétique et philosophique de l’évangile et de textes qui ont pu l’influencer, notre dissertation vise à démontrer que, selon Jean, l’Esprit est la puissance qui permet au Christ de s’étendre dans l’espace et le temps par l’intermédiaire de l’écrit et du rite. D’un point de vue synchronique, en effet, tout se passe comme si l’Esprit (PNEUMA) actualisait l’œuvre du Christ pour ceux qui ne l’ont pas connu, d’une part à travers une initiation textuelle, celle de l’évangile lui-même, d’autre part à travers une initiation sacramentelle que le texte laisse entrevoir. D’un point de vue diachronique, notre recherche conclut que la pneumatologie du quatrième évangile emprunte librement à la cosmologie de Philon d’Alexandrie, à la théologie sacramentelle de Paul, voire aux réflexions sur l’inspiration menées dans d’autres pièces du corpus johannique. En ce qui concerne la pneumatologie de l’évangile, nous défendons donc la thèse de la cohérence, qui tient à un référent culturel commun, le moyen platonisme, et à un processus de réinterprétation des parties plus anciennes du texte dans les plus récentes.Doctorat en Philosophie
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Chomutiri, E. M. "Jesus and suffering in John 9 : a narratological reading from within Karanga faith communities." Thesis, Link to the online version, 2009. http://hdl.handle.net/10019.1/1442.
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Tuk'utshu, Om'ekoko. "L'ironie civilisée dans l'Evangile selon Jean: une valorisation sociale du peuple de Palestine; de l'exil à l'ère romaine." Doctoral thesis, Universite Libre de Bruxelles, 1997. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212191.
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Morais, Pedro da Silva. "A relação entre ecclesía e koinonía: uma leitura eclesiológica do quarto evangelho a partir de João 15,1-8." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20380.
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Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-09-15T12:28:13Z
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Arquidiocese de São Paulo
The absence of the words ekklesía and koinonía in the sets of texts of the Fourth Gospel surprises the listener-reader. The author of the Gospel does not explicitly address the subject of ecclesiology, without concern for the constitution or organization of the community. Their concern seems to lie in the intimate relationship of communion/unity with believers, members of the Church, with Christ and with one another. The present research aims to address this question of the relationship between ekklesía and koinonía in an ecclesiological reading of the texts of the Fourth Gospel, in order to understand the intimate relationship between church and communion from the text 15:1-8 divided into two parts. In the first moment he will present an exegetical study of text 15:1-8 and then a biblical-theological study, deepening the nature of the Church in the image of the “vine and branches”, which highlights the union of those who “believe” with Jesus, A community that abides in him and lives the promise that he abides in them. This emphasis on the personal relationship of one who believes with Jesus does not suppress an authentically community reflection of the Gospel for our day and our ekklesíal reality
A ausência dos vocábulos ekklesía e koinonía no conjunto dos textos do Quarto Evangelho surpreende o ouvinte-leitor. O autor do Evangelho não trata de maneira explícita o tema da eclesiologia, sem preocupar-se com a constituição ou organização da comunidade. Sua preocupação parece estar na relação íntima de comunhão/unidade dos que creem, membros da Igreja, com Cristo e entre eles. A presente pesquisa tem como objetivo tratar da relação entre ekklesía e koinonía numa leitura eclesiológica dos textos do Quarto Evangelho, visando compreender a íntima relação entre Igreja e comunhão a partir do texto 15,1-8 em duas partes. No primeiro momento apresentará um estudo exegético da perícope 15,1-8 e em seguida um estudo bíblico-teológico aprofundando a natureza da Igreja na imagem da “videira e dos ramos”, que põe em relevo a união daqueles que “creem” com Jesus, uma comunidade que permanece nele e vive a promessa de que ele permanece neles. A ênfase dada à relação pessoal daquele que crê com Jesus não suprime uma reflexão autenticamente comunitária do Evangelho para os dias atuais e a realidade eclesial
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Dutra, Rafael Antonio Faraone. "A presença do Prólogo do Quarto Evangelho no gnosticismo alexandrino do século II." Pontifícia Universidade Católica de São Paulo, 2018. https://tede2.pucsp.br/handle/handle/20928.
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Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-03-26T12:27:38Z
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Pontifícia Universidade Católica de São Paulo - PUCSP
The similarity of John writings and the gnostics is still a lasting subject nowadays. All discoveries that attempt to clear things up get people’s attention. The discoveries of Nag Hammadi writings, whose some texts are gnostics, points at an Alexandrian II century AD Gnosticism that suffered from various influences, mostly Johannine. The exploration of such environment allow us not only to notice John richness, but also his diffusion in religious environments. Some of the writings of Nag Hammadi, as Trimorfaic Protenor, John Apocryphal and Gospel of Truth, have vocabularies and thematic affinities with the Fourth Gospel, especially with the Prologue. Through the similarity with the quoted texts, the question arises whether the texts of Alexandrian II century AD were used from John prologue to his composition. The hypothesis is that somehow the Gnostics had contact with the Johannine prologue and used their concepts to base their teachings. In order to answer this question, this work has bibliographic character, using the literature concerning the prologue of the Fourth Gospel and the analysis of the quoted texts and the prologue, from the tradition and the contemporary exegesis
A semelhança entre os escritos de João e os gnósticos é um assunto que continua em pauta atualmente. As descobertas que são feitas, em uma tentativa de lançar luz sobre o tema, chamam a atenção de todos. As descobertas dos escritos de Nag Hammadi, que possui alguns textos de autoria gnóstica, apontam para um gnosticismo alexandrino do século II d.C. que sofreu várias influências, mas principalmente a joanina. Explorar esse ambiente permite contemplar não apenas a riqueza de João como também sua difusão em ambientes religiosos. Alguns escritos de Nag Hammadi, como Protenoia Trimorfa, Apócrifo de João e Evangelho da Verdade, possuem afinidades vocabulares e temáticas com o Quarto Evangelho, sobretudo com o Prólogo. Através da semelhança com os textos citados, surge a pergunta se os textos do gnosticismo alexandrino do século II d.C. teriam se utilizado do Prólogo de João para sua composição. A hipótese é que de alguma forma os gnósticos tiveram contato com o Prólogo joanino e utilizaram seus conceitos para embasar seus ensinamentos. A fim de responder a tal questão este trabalho possui caráter bibliográfico, utilizando-se da literatura a respeito do Prólogo do Quarto Evangelho e da análise dos textos citados e do Prólogo, a partir da Tradição e da exegese contemporânea
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Wheaton, Gerald. "The role of the Jewish feasts in John's Gospel." Thesis, St Andrews, 2010. http://hdl.handle.net/10023/942.
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Du, Plessis Carika. "Die verhaal van die Samaritaanse vrou in Johannes 4:1-30, binne die konteks van die Ou Nabye Oosterse kulturele verwagtinge en die simboliese gebruik van water as 'n goue stroom wat vloei deur die vierde evangelie." Thesis, Stellenbosch : University of Stellenbosch, 2007. http://hdl.handle.net/10019.1/3296.
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Thesis (MDiv (Practical Theology and Missiology))--University of Stellenbosch, 2007.The post-Apartheid South African community is still recognized by dualisms between white and black, rich and poor, public and private, men and women. In this study specific focus has been placed on John 4 which tells the story about the conversation between Jesus and the Samaritan woman with the aim to create a lens through which we can address and breach modern dualism. The focus of the study is the symbolic use of water in the text where it is literary-theologically broken up in order for John to use Jesus’ conversation with the Samaritan woman, to firstly indicate and secondly expose gender, social, political and cultural boundaries in the Ancient-Near East.
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Boast, Rachael. "Dark saying : a study of the Jobian dilemma in relation to contemporary ars poetica : Bedrock : poems." Thesis, University of St Andrews, 2009. http://hdl.handle.net/10023/906.
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Part I of this thesis has been written with a view to exploring the relevance a text over 2500 years old has for contemporary ars poetica. From a detailed study of ‘The Book of Job’ I highlight three main tropes, ‘cognitive dissonance’, ‘tĕšuvah’, and ‘dark saying’, and demonstrate how these might inform the working methods of the contemporary poet. In the introduction I define these tropes in their theological and historical context. Chapter one provides a detailed examination of ‘Job’, its antecedents and its influence on literature. In chapters two and three I examine in detail techniques of Classical Hebrew poetry employed in ‘Job’ and argue for a confluence between literary technique and Jobian cosmology. Stylistically, the rest of the thesis is a critical meditation on how the main tropes of ‘Job’ can be mapped onto contemporary ars poetica. In chapter four I initiate an exploration into varying responses to cognitive dissonance, suggesting how the false comforters and Job represent different approaches to, and stages of, poetic composition. A critique of an essay by David Daiches is followed by a detailed study of Seamus Heaney. In chapter five I map the trope of tĕšuvah onto contemporary ars poetica with reference to the poetry of Pilinszky, Popa, and to the poems and critical work of Ted Hughes. The chapter concludes with a brief exploration into the common ground shared between the terms tĕšuvah and versus as a means of highlighting the importance of proper maturation of the work. Chapter six consists of a discussion of how the kind of ‘dark saying’ found in ‘Job’ 38-41 impacts on an understanding of poetic language and its capacity to accelerate our comprehension of reality. I support this notion with excerpts from Joseph Brodsky and a close reading of Montale’s ‘L’anguilla’. Chapter seven further develops the notion of poetry as a means of propulsion beyond the familiar, the predictable or the clichéd, by examining the function of metaphor and what I term ‘quick thinking’, and by referring to two recently published poems by John Burnside and Don Paterson. In chapter eight I draw out the overall motif implied by a close reading of ‘Job’, that of the weathering of an ordeal, and map this onto ars poetica, looking at two aspects of labour, which I identify as ‘endurance’ and ‘letting go’, crucial for the proper maturation of a poem or body of poems. The concluding chapter develops the theme of the temple first discussed in chapter one. I argue for a connection between Job as a temple initiate, who has the capacity to atone for the false comforters, and poetry as a form of ‘at-one-ment’. This notion is supported by reference to Geoffrey Hill and Rilke. Part II of the thesis consists of a selection of my own poems, titled ‘Bedrock’.
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Graham, Catherine (Catherine Elizabeth). "Standpoints : the dramaturgy of Margaretta D'Arcy and John Arden." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60621.
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The political popular theatre which has developed in the West since the 1960s challenges the current hegemony in Western cultures by attacking its basic models of knowledge, yet little critical attention has been paid to the dramaturgies particular to this form. An application of the Possible Worlds theory, the concept of ludic framing, and feminist "standpoint" theory to the Irish stage plays written by Margaretta D'Arcy and John Arden after they left the "legitimate" stage, shows how the dramaturgy of this theater is a critical part of its strategic challenge to the status quo. This analysis shows how D'Arcy and Arden foreground the encompassing Theatre Possible World, within which the performance takes place, in order to cast doubt on the natural character of generally accepted meanings, and to induce the audience to consciously choose the frames within which it makes sense of action.
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Holmes, Michael M. (Michael Morgan). "John Donne's Apocalypse." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60624.
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This thesis explores John Donne's vision of the Apocalypse as revealed by his religious poetry and prose. Donne believed himself to be alive in the last age of the world; however, he rejected historicist interpretations of the Apocalypse. Instead, he located the conflict with sin and death within the individual soul. Donne was concerned to create an image of the sinful soul restored to unity with the divine through its own exertions and by God's grace, free from social and political constraints. The Apocalypse presented Donne with a paradigm of unity which he appropriated in order to represent the interconnexion of God and humankind, as well as to situate himself within a present unfolding of ultimate conformity. Knowledge of the role of the Apocalypse in Donne's self-presentation, provides an awareness of the extent to which Donne understood himself to be an active participant in the fulfilment of the Providential design.
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Grodd, Elizabeth Stafford. "The Love Poems of John Clare and John Keats: A Comparative Study." PDXScholar, 1995. https://pdxscholar.library.pdx.edu/open_access_etds/4907.
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This study addresses lesser known works of romantic poets John Clare and John Keats--Clare's Child Harold and Keats's poems to Fanny Brawne--which I refer to as their love poems because the works are informed by intense feelings the poets had for women they loved. Although these works have been the brunt of negative criticism because Clare was considered insane at the time of the composition of Child Harold and Keats was accused of using the poems to give vent to his personal sufferings, nonetheless I argue that the love poems are significant for several reasons. They are a reflection of the poets' personal experiences and also demonstrate their remarkable and surprisingly similar creative abilities in the way they use poetry as a means of devising new strategies for dealing with the painful realities of their disturbing lives. And because I feel it is important to understand Clare's and Keats's feelings for the women they love in order to understand their poetry (since the poetry is, after all, based on real life experiences), I provide chapters describing the poets's lives and loves, as well as their poetic processes, to serve as a framework for examining the poems. In the remaining chapters, I show how the poets incorporate highly sophisticated metaphor in attempting to reconcile the apparent conflicts the speakers in their poems are experiencing between their subjective responses to, and their rational assessment of human existence. In the process, the speakers experience various states of emotional upheaval ranging from what I refer to as periods of limbo, purgatory, and paradise, and they create personal thresholds and undergo differing states of self-awareness. In the final chapter I provide a summary of how these different emotional states are metaphorically effected, and then attempt to explain the value of Clare's and Keats's poetic achievements in the poems from a current perspective.
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McIlroy, Brian. "Scientific art : the tetralogy of John Banville." Thesis, University of British Columbia, 1991. http://hdl.handle.net/2429/31040.
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The main thesis of this study is that John Banville's fictional scientific tetralogy makes an aesthetically challenging attempt to fuse renewed popular notions of science and scientific figures with renewed artistic forms. Banville is most interested in the creative mind of the scientist, astronomer, or mathematician, his life and times in Doctor Copernicus (1976) and Kepler (1981), and his modern day influence in The Newton Letter (1982) and Mefisto (1986). The novelist's writing is a movement of the subjective into what has normally been regarded as the objective domain of science.
Chapter one gives a critical overview of the present state of Banville scholarship. It reveals that despite his focus on scientists, the novelist rarely invites more than narrow literary approaches. Chapter two discusses the cultural context of relations between science and literature. The theories of Gerald Holton on scientific history, of Arthur Koestler on creativity, and of Thomas Kuhn on paradigm change are shown to be germane to Banville's tetralogy. These theories support the general methodology throughout the dissertation.
Chapter three examines the creation of the scientific genius Doctor Copernicus. In particular, the following areas are examined: the scientist's boyhood; the influences of his family, friends and colleagues; the link between science and public policy; the scientist's living and working conditions; and the scientist's thematic presuppositions. Chapter four continues the exploration of the social and artistic process of science with regard to the astronomer Kepler. This chapter's discussion of the brotherhood of science, astrology, physicalization, religion and dreams inevitably raises questions about the role of the scientist in society and how his ideas are developed.
Chapter five reveals the importance of the extra—scientific factors that go into the composition of any purportedly objective science. In The Newton Letter, both the great English scientist and his Irish biographer seem to suffer from similar paradigm shifts. Chapter six on Mefisto argues that recent scientific theory, including the science of chaos, informs the work, particularly with regard to the notions of symmetry and asymmetry. Chapter seven concludes by advancing the argument that Banville's work is a much needed contribution to Irish culture, which has tended to ignore the social potential of science.Arts, Faculty of
English, Department of
Graduate
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De, Beer Marésa. "Oor die kortkuns van John Miles." Thesis, Rhodes University, 1988. http://hdl.handle.net/10962/d1002092.
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This thesis involves intensive analyses of some of the short-short stories in John Miles's Liefs nie op straat nie, in order to reveal the narrative strategies employed in each. In other words, it is geared to "the rules that govern ... textual actualization and, consequently, those rules that govern the way literary discourse functions as communication" (Riffaterre 1983: 158). Subsequently, attention is given to the interrelationship among the texts, the way in which they act upon one another and interact with the title of the volume, in order to establish the function of such relations. The following texts are analysed in consecutive chapters: "Lucy", "Lappies, kan jy my hoor, Lappies?", "Voorgevoel", "Dom Nakkie, my Dom Nakkie" and "Wie het nog Dom Nakkie gesien?", "Hy staan by die deur en hy klop", "Gustav gaan speel", and "Liefs nie op straat nie". In a concluding chapter the implications of the title are discussed with reference to all the texts in the volume, including those not analysed individually. It is concluded that, on the one hand, the expectations raised by the title are ironicized because the title is never "completed" explicitly, and because that which, by implication, should not be seen in public ("op straat"), is specifically situated in the street and scrutinized in close-up. But on the other hand the title also evokes a peculiar mentality present in all the texts, either in the narrators, or in the characters, or in both. The discussion of "Lucy" is focussed mainly on the contrast and interaction between the world of the child and that of the adult and on the way in which this interaction is actualized within the text through the contrast in the experience of time, the use of "mémoire involontaire", "durée" and the contrasts between (and overlapping of) narrative perspective and focalization. In respect of "Lappies, kan jy my hoor, Lappies?" special attention is paid to similarities and contrasts between this text and the traditional suspense story, notably the way in which conventional techniques are employed to create suspense, as well as to generate an entire subtext which eventually "relocates" the text on the niveau of the murderer's psychological dilemma. In discussing "Voorgevoel" emphasis is not placed primarily on what is conveyed by the narrator, but on the way in which his intentions are subverted both by the window pane through which he is looking and by the narration as such. In this way he is foregrounded and revealed as narrator, just as the text is foregrounded and revealed as literature, with the emphasis, in both cases, not only on their defence mechanisms but also on their impotence. "Dom Nakkie, my Dom Nakkie" and "Wie het nog Dom Nakkie gesien?" are grouped together in one chapter in order to illuminate the interaction between the two narratives in the first text, as well as the interaction between the two texts. Ultimately, they may be seen as three narratives juxtaposed through irony and relativism. The "triumph" of the "preferably not in public" mentality, both in the text and in society, is also illustrated by the interaction between the three narratives. In chapter, 5, in which "Hy staan by die deur en hy klop" is discussed, attention is focussed on the ironic function of the Biblical references, the contrast between Jan and the rest of society, and the way in which the "climax" is located within the Iserian "blank" in the text, so that the entire process of decoding is based on a filling in of that "blank" and its implications. "Gustav gaan speel" is based loosely on Barthes's lexia model, in order to determine the signifying process in the text, and also to demonstrate the way in which the text presupposes rereading. In the discussion of the title text it is revealed how the text is centered in the basic dichotomy between the narrator-as-writer and the journalist, and the way in which this polarity is relativized by the text as such. The text is demonstrated to be the credo of the volume as a whole as well as of the fiction of the Seventies in Afrikaans.
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Hellgren, Samuel. "Jesu mor – från Kana till korset : En hermeneutisk analys av bibelkommentarer till Johannesevangeliet." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-149291.
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Denna uppsats söker besvara frågan ”Hur tolkas Jesu mor i nutida bibelkommentarer till Johannesevangeliet, utifrån de exegetiska forskningsfälten historicitet, litterärkritik och teologi?”. Syftet är att bidra till ett kritiskt och reflekterande samtal kring den exegetiska bibelkommentaren som genre, och i synnerhet bidra till en ökad förståelse av hur nutida exegetiska bibelkommentarer behandlar en teologiskt omstridd biblisk gestalt. Uppsatsen utgår från en teoretisk utgångspunkt som innebär att exegetik inte kan bedrivas opåverkad av exegetens egna föreställningar, varför skillnader mellan olika tolkningar är att förvänta. Uppsatsen har en kvalitativ, hermeneutisk metodansats. Det metodologiska tillvägagångssättet är att med hjälp av problemformuleringen och arbetsfrågorna analysera och diskutera hur Jesu moders historiska, litterära och teologiska roll i bibeltexterna Joh 2:1-11 och 19:25-27 tolkas i nio utvalda exegetiska kommentarer till Johannesevangeliet.I kapitel 1 introduceras teori, metod, avgränsningar, begrepp, angränsande forskning, material och disposition. I kapitel 2 presenteras de grekiska texterna till de aktuella perikoperna 2:1-11 och 19:25-27, som ett stöd för läsaren. I kapitel 3 analyseras de nio bibelkommentarerna i tur och ordning enligt arbetsfrågorna. I kapitel 4 sätts bibelkommentarernas respektive tolkningar i relation till varandra; och en diskussion kring likheter, skillnader och mönster förs. I samma kapitel presenteras en sammanfattande diskussion, uppsatsens slutsatser och förslag till framtida forskning.Uppsatsens slutsatser är (1) att Jesu mor som historisk gestalt är indirekt föremål för diskussion, genom en mer övergripande diskussion om Johannesevangeliet som ögonvittnesskildring eller ej, (2) att Jesu mor i allmänhet framstår som en rund, statisk (se 1.3 Teori och metod för en förklaring av dessa begrepp) karaktär i de analyserade kommentarerna, och (3) att Jesu mor av de flesta anses som en viktig teologisk gestalt, framförallt som en del i en uppfattad johanneisk teologi om en familj av troende som instiftas av Jesus; en ståndpunkt som dock väcker debatt och möter motstånd
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Whiteley, Iwan. "A search for cohesion in the Book of Revelation with specific reference to Chapter One." Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683215.
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Wright, John Samuel Flectcher, and mikewood@deakin edu au. "Liberty in key works of John Locke and John Stuart Mill." Deakin University, 1995. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20051201.154348.
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The ideas of liberty presented in the important works of John Locke and John Stuart Mill, The Second Treatise of Government (1689) and On Liberty (1859), are often viewed as belonging to the same conceptual tradition, that of English liberalism. This thesis is an articulation of the diversity between the theories of liberty expressed by Locke and Mill in the Second Treatise and On liberty. \ am aiming to provide a corrective to the tendency to ignore or to gloss over very significant differences between the two men. The work concentrates on the philosophical aspects of each theory of liberty, arguing that they differ in four respects. These are; definitions of liberty; justifications of liberty; how much liberty and for whom they recommend it, and finally, who they believe threatens liberty and how this threat is to be curbed. It is the purpose of this thesis to show that in terms of these areas Locke and Mill are pursuing different ends. I conclude that Locke and Mill present strikingly different theories of liberty and cannot be thought of as belonging to the one conceptual tradition in terms of the definition, the justification, the prescription and the threat to liberty. Ultimately, I question the value of including Locke and Mill in the one conceptual tradition of liberty solely on the basis that they argue freedom from.
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Erasmus, Shirley. "Challenging Biblical boundaries: Jeanette Winterson’s postmodern feminist subversion of Biblical discourse in Oranges are not the only fruit (1985) and Boating for beginners (1985)." Thesis, Rhodes University, 2018. http://hdl.handle.net/10962/59121.
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This thesis investigates the subversion of Biblical discourse in Jeanette Winterson’s first two novels, Oranges are Not the Only Fruit and Boating for Beginners. By rewriting Biblical stories Winterson challenges traditional Western religious discourses and their rules for heteronormative social and sexual behaviours and desires. Winterson’s texts respond to the patriarchal nature of socially pervasive texts, such as the Bible, by encouraging her readers to regard these texts with suspicion, thus highlighting what can be seen as a ‘postmodern concern’ with the notion of ‘truth’. Chapter One of this thesis comprises a discussion of Biblical boundaries. These boundaries, I argue, are a process of historical oppression which serves to subjugate and control women, a practice inherent in the Bible and modern society. The Biblical boundaries within which women are expected to live, are carefully portrayed in Oranges and then comically and blasphemously mocked in Boating. Chapter One also argues that Winterson’s sexuality plays an important role in the understanding of her texts, despite her desire for her sexuality to remain ‘outside’ her writing. Chapter Two of this thesis, examines the mix of fact and fiction in Oranges, in order to create a new genre: fictional memoir. The chapter introduces the concept of the ‘autobiographical pact’ and the textual agreement which Winterson creates with her readers. In this chapter, I examine Winterson’s powerful subversion of Biblical discourse, through her narration of Jeanette’s ‘coming out’ within a Biblical framework. Chapter Three of this thesis examines Winterson’s second book, Boating, and the serious elements of this comic book. This chapter studies the various postmodern narrative techniques used in Boating in order to subvert Biblical and historical discourse. Chapter Three highlights Winterson’s postmodern concern with the construction of history as ‘truth’. Finally, Chapter Four compares Oranges and Boating, showing the texts as differing, yet equally relevant textual counterparts. This chapter examines the anti-feminine characters in both texts and Winterson’s ability to align her reader with a feminist or lesbian viewpoint. This thesis argues that Winterson’s first two texts deliberately challenge Biblical discourse in favour of a postmodern feminist viewpoint.
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Miller, Dane Eric. "Micah and its literary environment: Rhetorical critical case studies." Diss., The University of Arizona, 1991. http://hdl.handle.net/10150/185441.
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I began this investigation with the presupposition that the MT of Micah offered us a valid object upon which to apply the methodology of rhetorical criticism. The examination of the text proceeded along the lines of two emphases: (1) a structural analysis which studied the various blocks of material in order to describe a unity or cohesiveness in Micah, and (2) a thematic approach which identified underlying images which tend to enhance the coherence of the work. I used these two methodologies to address both pericopes and also larger units and even to discuss the book itself. Two other methodological strategies have also guided my analysis of Micah. In Chapter 1, I described two foci of the ellipse that is rhetorical criticism: first, those who emphasize the task of "listening" to the text, which I understand as more of an empathic approach, and second, those who utilize a quantifying style of investigation. Both these focal points are reflected in my structural and thematic analyses. Although no readily recognizable patterns such as A:B:A appears in describing the three parts of the book, there does seem to be a thematic development in Micah 1-7. Thus Part I (Micah 1-3) resounds with the words of witness followed by judgment and concludes with the destruction of Jerusalem. That scene of destruction gives way, however, to the restoration and encouragement of Part II (4:1-5:8), although the threats in 4:9-5:8 remind us that the restoration is not an accomplished fact. Part III (Mic 5:9-7:20) begins with what seems to be an assertion that the judgment will take place, especially with the appearance again of the witness/judgment model in 6:9-7:6. However, the final picture of restoration and covenant fidelity on the part of YHWH affirms that the judgment will be overturned. I have further suggested that echoes from the literary tradition of Israel enhance the movement from judgment to renewal in Micah. The conclusion to the judgment in Part I (Mic 3:1-12) has particular impact, because it is presented in the language of the judgment scene from the garden of Eden (Genesis 3). In fact, we see here again that theme and structure intermix in Micah. I suggest that the book begins with material which mimics and recalls older traditions (the theophany, David, and even Anat) and ends with similarly old recollections (David and Moses). Thus I posit that Micah comes to us wrapped in an envelope of ancient echoes.
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Germiquet, Edouard Ariste. "Paul and Barnabas in Lystra (Acts 14:8-20): the contextualization of the Gospel in a Graeco-Roman city." Thesis, Rhodes University, 1992. http://hdl.handle.net/10962/d1018213.
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This thesis will investigate the extensive Graeco-Roman characteristics of the Lystra speech and in so doing convey some clarity in the otherwise widely differing opinions held about it. This will be achieved by showing that Lystra was a Hellenistic city of some importance with a varied population. It will be argued that the initial reaction of the Lystrians to the miraculous healing of the cripple is to be understood as representing typical Graeco-Roman notions. This will include Luke's use of a legend which not only adds local colouring to the narrative but also introduces Graeco-Roman themes such as the blurring of the distinction between humans and gods and the custom of sacrifice. This contextualization immediately portrays the Graeco-Roman nature of the Lystrians' behaviour and attitudes. In addition to these themes it will be argued that the Lystrians are shown to being reliant on secondary notions of God, which when exposed to the proclamation of the apostles will prove to be inadequate. It will also be argued that the speech of the apostles is structured in a typically Graeco-Roman rhetorical form, where the errors are first exposed before the truth is presented. In conjunction with this structure it will be argued that the philosophical concept of which Dibelius has shown to be clearly presupposed in the Areopagus speech, is not only present in the Lystra speech but forms the philosophical basis on which it is structured. This concept explains the insistence by the apostles that they are human and that God has no need of such worthless things as sacrifices. It also explains the presentation of God's activity in creation and providence as an antithesis to a god who is in need. The Graeco-Roman aspects are brought to a close with the discussion of idea that an awareness of God does not depend on secondary notions acquired from legends or customs but that the truth is grasped through a process of reflection on creation and providence. This is an important notion in the speech for it exposes the Lystrians as being in need of a reorientation of their beliefs in God, away from those which are secondary to those which are primary and compatible with the truth.
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Lennox, John 1980. "Poetic attention : the impressionist sensibility and the poetry of John Ashbery." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79959.
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"Poetic Attention" reveals how John Ashbery's ties with past literary traditions elucidate his own personal aesthetic. Starting with a review of Ashbery's critical reception, the thesis shows how Ashbery's poetry and its reception are polarized in two major post-Romantic approaches to poetry: the Romantic, and the "objectivist" tradition of modernism. Beginning with a look at how Ashbery's early poetry reflects both paradigms, I focus on moments where both are simultaneously active. I demonstrate how impressionism, as a sensibility with certain methodological, epistemological, and technical concerns and devices having to do with the conjunction of consciousness and the world in perception, best describes the interaction between Ashbery's Romantic and modernist strains. Impressionism helps us understand how Ashbery negotiates the Romantic desire for resolutions to spiritual crises and the modernist focus on objects in and of themselves by treating a searching attentiveness to those objects as a value in itself.
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Warhurst, Amber. "Merging and diverging : the Chronicler's integration of material from Kings, Isaiah, and Jeremiah in the narratives of Hezekiah and the Fall of Judah." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1916.
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The phenomenon of inner-biblical interpretation and inter-textual replication of scriptural material within the Old Testament is receiving significant attention in current scholarship. Two narratives which are repeated three times in the Hebrew Bible provide a particularly fruitful case study for this type of research: the Hezekiah narrative (2 Kgs 18-20; Isa 36-39; 2 Chr 29-32) and the account of the fall of Judah (2 Kgs 24-25; Jer 52; 2 Chr 36). This study extends the contributions of redaction-critical, literary-critical, and text-critical studies examining the narratives of 2 Kings 18-20//Isaiah 36-39 and 2 Kings 24:18-25:30//Jeremiah 52 and emphasizes their subsequent reception in Chronicles. In addition, this investigation advances the discussion of the Chronicler's reliance upon and method of incorporating material from the Latter Prophets. It is the conclusion of this thesis that the Chronicler was familiar with the versions of the Hezekiah narrative and the account of the fall of Judah in both 2 Kings and the Latter Prophets. His method of handling these alternative accounts reflects both direct quotation (particularly in the case of 2 Kings) and indirect allusion to themes and idioms (with regard to the Latter Prophets). The result is a re-telling of Judah's history which is infused with hope for restoration as articulated by the Latter Prophets. By portraying an idealized account of Israel's past history which corresponds to prophetic descriptions of the nation's restoration, Chronicles illustrates the accessible, utopic potential held out to every generation of faithful Israel.
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Bider, Noreen Jane. "The rhetorical strategies of John Donne's "Holy Sonnets" /." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61283.
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This study examines two important influences that shape John Donne's "Holy Sonnets": The Ignatian meditative tradition and the devotional tradition of the psalm genre. It argues that their confluence in his sonnets gives rise to unique rhetorical structures and strategies that reflect the doctrinal uncertainties of his age.
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Moodley, George G. "The shepherd discourse of John 10." Thesis, 1994. http://hdl.handle.net/10413/6381.
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In this dissertation, I explore the history of research of John 10: 1-18, I attempt to make a contribution to the understanding of this very important chapter in John by using Literary Theory for exegetical purposes, draw some conclusions with regard to the Christology of John and open some avenues of the understanding of the significance of the shepherd metaphor for our own context. In John's own time, this chapter definitely had social, religious as well as political significance. I attempt to determine how these facts interact with Jeremiah 23: 1-8 and Ezekiel 34: 1-6. I also draw some conclusions which may serve as guidelines in our own context
and especially our own pastoral needs in the situation of conflict in our society, leaders who lead the flock of God astray and the need of unity among Christians.Thesis (M.Theol.)-University of Durban-Westville, 1994.
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Newton, Samuel Joseph Roy. "The Spirit of Sonship in the Johannine Corpus." Diss., 2018. http://hdl.handle.net/10392/5464.
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The high Christology and unique pneumatology of John’s gospel has often eclipsed the apostle’s teaching on the relationship of the believer to Christ and the Father through the Spirit in Johannine studies. This dissertation seeks to fill this gap by providing an exegetically-focused treatment of sonship in the Johannine corpus that gives special attention to the role of the Spirit in bringing God’s children to participate in the life of the Son and his relationship with the Father. The central thesis is that John, in a manner distinct from Paul’s metaphor of adoption, presents the sonship of believer’s as the result of the Spirit’s work of regeneration out of which flows faith and participation in Christ’s life as Son. At the heart of this study are eight Johannine passages––John 1:12–13; 3:3–8; 14:16–23; 20:17; 1 John 3:1–3, 24; 4:13; and Revelation 21:7––that provide the exegetical lens to view the Spirit of Sonship in John.
Although the exegesis of chapter 3 forms the foundation of study, chapter 2 considers the eight Johannine passages through the eyes of John Calvin and John Gill––both instrumental in advancing the theology of the Spirit and providing an exegetical foundation for their theology. Chapter 4 identifies three primary themes––obedience, love, and life––drawn from the eight passages and briefly synthesizes and correlates these themes with other key texts in the Johannine corpus. A brief survey of literature on sonship is reviewed in chapter 1, setting the landscape to which this dissertation seeks to contribute.
By focusing on the role of the Spirit the persons of the Father and Son are not diminished, but brought into clearer focus, which is consistent with the Spirit’s ministry to glorify the Son (John 16:14). The Father is the divine initiator, the Son the divine accomplisher, and the Spirit the divine mediator of every spiritual reality that is in and through the Son to the believer. At the center of the Spirit of sonship is the glory of the Son who reveals the glory of the Father in the hearts of the children.
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Van, Wyk Abraham Johannes. "Die betekenis en belewenis van ewige lewe volgens die Johannesevangelie en 1 Johannes." Thesis, 2012. http://hdl.handle.net/10210/7394.
Full textAbstract:
D.Litt. et Phil.The important problem encountered was to render a representative and reliable summary account of the vast subject of the meaning of life according to the entire Old and New Testaments in such a way that a proper synthesis thereof could be given within the sphere of one introductory chapter (Chapter 2). The major method implemented in the main part of the thesis was as follows. Firstly, all the passages/verses in which the Johannine terms for life and eternal life (Greek: rdytj and Mil ait'ovtog) occur in the Gospel of John and in 1 John, were exegeted within their respective immediate and broader contexts. Secondly, the most important nuances of the meaning and experience of eternal life according to the Johannine perspective, were defined, as they became apparent from such exegesis in each particular instance. This procedure was followed by a proper synthesis of the said definitions in order to gain a representative overall picture of the principal descriptions of the two relevant aspects. Eventually the practical applications and consequences for the praxis of the Christian church and the individual believer in our contemporary society flowing from the above-mentioned findings, were spelt out in a final chapter. The enriching results flowing from the implementation of the above-mentioned methods/procedure include the profound insights gained with regard to the depth and richness of the meaning of eternal life from the perspective of the two relevant aspects thereof, as well as the implications thereof for the proper, Scriptural ways in which the abundance of this life can be experienced by all Christians. Lastly, the challenging ways in which the contemporary church and the individual Christian can demonstrate this life in our modern society for the advancement of God's spiritual kingdom on earth, also became apparent. Amongst the most important characteristics of eternal life, as well as the appropriate consequences of its actualisation in and through God's children which came to the fore, are the following. Eternal life is a spiritual category/dimension of life. It is God's own, unique life. This life will be experienced fully when Christ returns.
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Tshehla, Maarman Samuel. "Reading John 1:1-18 in Sesotho : an investigation of the issues, meanings and interpretations raised by mother tongue exegesis." Thesis, 2000. http://hdl.handle.net/10413/3522.
Full textAbstract:
By focussing on literary translation dynamics, and on how the current vernacular Bibles (specifically John 1:1-18 in Southern and Northern Sotho) encourage certain and not other understandings of the Bible (popular theology), this project attempts to achieve three related goals: (a) to reintegrate me as a Mosotho Biblical Studies student into the world and discourse of my people, (b) to bridge the gulf between the world of the Basotho believers and the academic world which has produced copious resources for the study of the Bible, and (c) to explore the implications of, or to assess the value of, the availability of the Bible in the vernacular for the Church and the academy in South Africa. The first goal is rather subjective and difficult to quantify. The second is critical in a complex plural society like South Africa. The third cannot be dealt with conclusively, perhaps the use of this project lies in pointing out various possibilities in this arena. The overarching bias (hypothesis) is that conscious critical work with the Bible in the vernacular is enriching in more ways than one.Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.
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Brunansky, Robert Earl. "Counterfeit Money or Genuine Gift? Gift, Giving, and Salvation in the Gospel of John." Diss., 2013. http://hdl.handle.net/10392/4528.
Full textAbstract:
This dissertation studies the concept of gift in the Gospel of John, especially as it relates to God's gift of salvation to humanity. Chapter 1 defines the problem of the gift both for New Testament studies as well as philosophy and sociology. In light of the discussion of the gift historically and in contemporary scholarship, and in view of the biblical text of the Gospel of John, chapter 1 presents the thesis that the Fourth Gospel describes salvation as a gift rather than an economic exchange.
Chapter 2 argues that the Fourth Gospel presents God as a unilateral giver. The foundation for this argument is the Prologue of John's Gospel, which sets forth creation, light, life, and grace as unilateral gifts of God. When the Gospel of John discusses these gifts, it insists that when God gives them, He receives nothing in return from the recipients.
Chapter 3 narrows the focus to God's gift of salvation. It begins by defining salvation in Johannine terms. When John's terminology for salvation is examined, it becomes clear that salvation means nothing less than deliverance from the condemnation that results from sin unto eternal life. Salvation is tied to God's gift of His Son. Indeed, salvation is given in the gift of the Son. The gift of the Son, however, is a transcendent gift wherein God gives to humanity exhaustively.
Chapter 4 discusses the role of the recipients in the giving and receiving when the giver is God, who gives unilaterally and transcendently. The role of human donees must be viewed within a Johannine concept of Trinitarian giving. The triune nature of divine giving and God's gift of the Spirit to His people present an aneconomic model of giving.
Chapter 5 summarizes the main arguments of the dissertation, focusing on the epistemological presuppositions requisite to understand the gift and offering a definition of gift. It also notes remaining challenges that need to be addressed in future studies on the gift in the context of Christian theology.
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Wright, Matthew Eduard. "Through the eyes of : John 20 as God's liberative, re-creative activity counteractive to the affects of the 'fall' represented by the Genesis 3 narrative." Thesis, 2013. http://hdl.handle.net/10413/10597.
Full textAbstract:
The study aims, in the first part, at a coherent formulation of a theory of text production, one located against the backdrop of an Hegelian conception of reality which sees text and society as constituting a dynamic and mutually formative relationship. This theoretical appropriation is situated more broadly in the Tri-Polar exegetical framework as set out by my supervisor, Prof. Jonathan Draper, and in this regard also entails a dialogue with his approach. This then constitutes the first pole of the framework, distantiation.
At the second pole, contextualisation, the methodological tool by which contemporary society is critiqued, Theodor Adorno and Max Horkheimer’s Dialectic of Enlightenment, is used to explicate the mythological degeneration of the modern scientific paradigm in its partnership with the culture industry, where the system’s totalising logic is seen as delimiting the realm of legitimate knowledge generation such that forms of knowledge that might be counterpoised in opposition to this paradigm are from the outset proscribed. The section of contextualisation therefore points to the need for alternative forms of knowledge generation, ones which are not complicit with the internal logic of the system and which thereby seek to avoid either co-option or obsoletisation.
In the final stage of appropriation two case studies are offered to suggest how this has been, or could further be, achieved with reference, in the first instance, to the Genesis 3 narrative and the field of anthropological studies and, in the second, to John 20 and the sphere of contemporary ecclesial praxis. The case studies draw on the work of biblical scholars from the relevant fields and seek to represent this work in a kind of re-appropriation interpreting it in light of the theory set out at the stage of distantiation.Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.
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Mtata, Kenneth. "Space and place in the Gospel of John." Thesis, 2009. http://hdl.handle.net/10413/176.
Full textAbstract:
The Fourth Gospel uses space to arrange its narrative and uses its narrative to represent Johannine space and experience. The spaces alluded to in John are full of contestation and serve as identity markers. By Nathanael asking if anything good can come from Nazareth, he represents Nazareth and its inhabitants as insignificant. Yet, by Jesus seeing in Nathanael, not a Galilean but an Israelite, Jesus subverts the regional stereotypes operative in Nathanael and John’s narrative world but maybe reflective of John’s concrete experience. By denying the sacred places of Jerusalem and Samaria, and proposing worship in spirit and truth, the Johannine Jesus is theologically and socially located on the margins of sacred place but at the centre of sacred presence. When the Johannine Jesus sees the arrival of the Greeks as the ‘hour of glory’ he subverts diaspora existence and marginalises the centre, Palestine. If the ultimate place to access God in John is utopia, then this is, no place.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2009.
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Day, Adam Warner. "Lifted up and glorified: Isaiah's servant language in the Gospel of John." Diss., 2016. http://hdl.handle.net/10392/5168.
Full textAbstract:
This project explores John’s portrait of Jesus in the Gospel of John and argues that John presents Jesus as the Servant of the Lord from Isaiah primarily through his allusions to the Servant passages. The Servant is not the predominant Christological title in John, but it is an important aspect of Johannine Christology. Chapter 1 surveys various works on John’s use of the Old Testament in general, and John’s use of Isaiah specifically. While Isaiah is a major emphasis in John, there have only been two other monographs on John’s use of Isaiah. Furthermore, other works have noted a few allusions to the Isaianic Servant, but no other works have systematically studied the Isaianic Servant in the Gospel of John. Chapter 2 proposes several criteria necessary to identitying allusions to the Isaianic Servant, with allusions classified as clear, probable, and possible.
Chapter 3 contains an exegetical discussion of the relevant Servant passages in Isaiah, along with a discussion of the literary context of each Servant song. There is an excursus on the Second Temple Literature, which indicates there is no evidence of a Suffering Messiah in that period.
Chapter 4 analyzes two quotations to Isaiah and other clear allusions to the Servant songs in Isaiah. This chapter, along with subsequent chapters, explores the meaning and significance of each allusion for the literary context of John. Chapter 5 identifies probable allusions to the Servant, including the Greeks coming to see Jesus, light and darkness, and Jesus obeying the will of God. Chapter 6 analyzes possible allusions, which have some overlap with the Servant songs, but lack the criterion of uniqueness that would assist an interpreter in connecting John to Isaiah. Chapter 7 discusses the theme of the Isaianic New Exodus and the Servant’s role in initiating this new exodus. John’s description of Jesus utilizes the same characteristics of the Servant to portray Jesus as the Servant in Isaiah. Chapter 8 summarizes the previous chapters and analyzes the implications of the study along with areas for further research.
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Mnisi, Mhingwana George. "'ΕΜΦΥΣΑΩ' in John 20:22 : an exegetical study." Thesis, 2012. http://hdl.handle.net/10210/7559.
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M.A.This is an exegetical study of the word 'breathed' or `ΕΜΦΥΣΑΩ' in John 20:22. Firstly it looks at the background of this word in the Septuagint and the Apocrypha. In the Septuagint a study is made of the meaning of the word in the various books in which it occurs. Circumstances surrounding the use of this word and the context under which it is used are taken into consideration in an attempt to get an accurate meaning. A note is also made on the use of this word as explained by different scholars. In this study I also examine the possibility of a relationship between this word and creation. Reference is made to the creation in Genesis and creation in Ezekiel. Because of the different circumstances that exist between these two books, a note on such differences is given. The idea that the book of John has a creation motif is also investigated. I try first of all to look at the way the author of the fourth gospel develops his creation motif from the beginning of his gospel. This is carried through the whole book of John during the Lord's earthly ministry and extending to the period after His resurrection which culminates in the action of John 20:22. John comes through as someone who presents Christ as the Creator of both the new and the old creation. This idea is investigated and researched to find the connection between the old creation and the new creation. John seems to see a new creation emerging with Jesus' arrival in this world. This starts immediately as Jesus establishes this new creation Himself while He is still in the world. We observe that He does this through the means of the signs that He performs.
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Voortman, Terence Craig. "The language of the theatre in the apocalypse of John." Thesis, 2012. http://hdl.handle.net/10210/6556.
Full textAbstract:
M.A.An explanation of what I will be doing. how I will be doing. it, and why I will be doing this research is given below. The purpose of this subsection is to enable the reader to have greater clarity regarding the overall objectives of the thesis. Chapter 1: "Ezekiel the Tragedian" The objective of chapter 1 is to examine the link between apocalypse and tragedy as genre forms. The work of Ezekiel the Tragedian belongs to the world of both tragedy and apocalypse. Ezekiel, the Hellenistic Jew, was clearly influence by a Hellenistic genre form (namely Greek tragedy) in his work the "Exodus of Moses" (an inter-testamental work based on the Exodus of Moses as mentioned in the Old Testament). Ezekiel the Jew adapts his message towards his Hellenistic audience. The question one asks is "Could John, the Jew, likewise have adapted his message towards his Hellenistic audience? Could John have used Greek drama to communicate his prophetic-apocalyptic message to his Hellenistic audience?". 1.Biermann and I.Grabe, ibid,lff. "The Exodus of Moses" has significant points of comparison with the Revelation of John. These include a vision of a figure seated on a throne in heaven (a typically apocalyptic scene), seven plagues of judgement, a battle involving huge armies, the Exodus account of the deliverance of Israel, and a chorus who sings choral songs. Ezekiel adapts and develops the Biblical narrative and expresses it in the genre of Greek drama. Chapter2: "Tragedy and the Hellenistic World" The objective of chapter 2 is to examine the evidence of tragedy in Hellenistic times. This will include examining the influence of traaedy in the seven cities of Asia Minor to whom John writes, as well as the Jews and their association with the theatre. The popularity of tragedy will be researched. The use of tragedy in the Imperial cult will be also be examined. The question that needs to be asked is "Would John be influenced by Greek drama in his communicating with the seven churches of Asia Minor? And were his audience in the seven cities familiar with Greek drama?" Chapter 3: "The Elements of _Greek Drama in the 126 -v'@ation of John" The objective of chapter 3 is to examine research regarding the Revelation of John and Greek drama. The research shall be discussed in terms of certain features common to Greek drama (for example acts and scenes, the role of the chorus. the structure, the dramatic actors etc). Furthermore, my intention is to show that a number of reputable scholars have noted significant similarities between the Revelation of John and Greek drama, with some even arguing that the Revelation of John is written in the form of a Greek drama. The viewpoint that the Revelation is written in the szenre of Greek tragedy is a respectable viewpoint and has a noteworthy following. Chapter 4: The Form of the Revelation" The form of Revelation will be compared with the form of Greek drama in chapter 4. The purpose is to see whether noteworthy similarities of form exist between the Revelation and Greek drama. Chapter 5: The Function of the Revelation" The cathartic' function of Greek tragedy and the cathartic function of the Revelation will be examined. The question asked is: "does the Revelation have a cathartic function? and if so how does this cathartic function compare with Greek tragedy? Why would the revelation have a cathartic effect?" Chapter 6: "The Throne Scene" The "throne scene" of chapter 4 following is one of the most important scenes in the Revelation of John. "Throne scenes"are popular accounts in both prophetic and apocalyptic writings 63. In this chapter we shall examine the "throne scene" from the viewpoint of Greek drama, so as to see whether it would indeed be possible to communicate a throne scene effectively in Greek drama practice. `Catharsis means "healing" in lavmens terms. This is abundantly clear in the throne scenes of Isaiah and Ezekiel in the Old Testament, as well as an abundance of throne scenes in inter-testamental apocalyptic writings.
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Quinn, Russell Dale. "Expectation and Fulfillment of the Gift of the Holy Spirit in the Gospel of John." Diss., 2010. http://hdl.handle.net/10392/2652.
Full textAbstract:
This study seeks to delineate the pneumatological themes that the author of John develops to create expectation and demonstrate fulfillment of the gift of the Holy Spirit. The primary question asked in this investigation focuses on the extent to which Johannine pneumatological expectation can be said to have been fulfilled within the narrative of the Fourth Gospel. A common expression of this question has been debated in terms of the relationship of the Johannine gift on Easter in John 20:19-23 to the Lukan outpouring on Pentecost in Acts 2.
In chapter 1 the three major positions on the relationship are surveyed including the Johannine Pentecost view, the Symbolic view, and the Two Gift view.
Chapters 2 and 3 consist of an exegetical analysis of what are often referred to as the πνεῦμα (1:29-34; 3:5-8; 3:34; 4:4-30; 6:63; 7:37-39) and παράκλητος passages (John 14:16-17; 14:25-26; 15:26-27; 16:7-11, 12-15). This exegesis focuses on the development of pneumatological expectation regarding the themes of revelation, witness, mission, dwelling, life and empowerment and the conditions of exaltation, the coming hour, glorification, asking, and departure.
In chapter 4 the texts that show how the narrative demonstrates the fulfillment of the giving of the Spirit are discussed (John 12:20-50; 13:1-4, 31-35; 17:1-5; 19:28-37; 20:1-18, 19-23, 24-29; 21).
Chapter 5 explores the relationship between the Johannine themes that have been identified in the previous chapters with Lukan pneumatology. A harmonization between the Johannine and Lukan accounts of the giving of the Spirit is not only possible but preferable.
In chapter 6 the results of the previous chapters are summarized. The Johannine Spirit is realized in the themes of revelation, witness, mission, dwelling, and life. An expectation of empowerment is created but not fulfilled. The Johannine and Lukan accounts of the giving of the Spirit are complementary.
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Van, der Westhuizen Josef Nicolaas Francois. "Verkiesing in die Johannesevangelie in die perspektief van die verhouding tussen God en mens met verwysing na Johannes 15 : 16." Thesis, 2014. http://hdl.handle.net/10210/12557.
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Mackey, Jason A. "The Light Overcomes the Darkness: Cosmic Conflict in the Fourth Gospel." Diss., 2015. http://hdl.handle.net/10392/4879.
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The thesis for this dissertation is that the Fourth Gospel does have a developed theology of cosmic conflict. Furthermore, warfare is evidenced in the Fourth Gospel by the author's portrayal of three primary aspects of the conflict: (1) the agents involved in the battle, both protagonists and antagonists; (2) metaphors the author employs that depict the conflict; and (3) the weapons, or the means by which the battle is fought.
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Pereira, Gregory C. "The contribution of an evaluative comparison between Pauline and Johannine "mysticism" to New Testament theology." Thesis, 2012. http://hdl.handle.net/10210/7043.
Full textAbstract:
D.Litt. et Phil.Throughout the history of the Church, there has been an aversion to mysticism. Much of it is because of a basic misunderstanding of the concept, and because of the contradiction that mysticism has historicaly proved to be for the Church. As someone has said: "It has been the well spring of both saints and schismatics, the hallmark of luminaries and lunatics alike. It has been a force for the active upbuilding of the Body of Christ and an impetus to the counter-currents of sectarianism, anti-nomianism and quietism. It has issued in theologies of impeccable trinitarian montheism and in the heterodoxy of pantheism". We have looked at the word "mysticism" and derived the basic definition: Being in communion with the divine reality (see chp.1, pg.41). For most, it involves a process; one cannot encounter the divinity, but by going through a specified process. We have discovered that "mysticism" is practiced by non-christian religions too. These include Islam, Hinduism, Buddhism and other eastern religions. The process often includes ascetic tendencies, meditation, contemplative methods and transcendental communications. The general quest is for inner peace, tranquility, knowledge and light, and ultimately, to bring some self-realization, which is really a loss of self in the Absolute. In our understanding, christian-mysticism is different. It is having a personal relationship with God through his Son, Jesus Christ, and to be in fellowship with him through his indwelling Spirit. We speak of communion with a trinitarian God; not by processes of asceticism, meditation, contemplation and transcendental communications ascending to God, but by faith in a God who descended to meet us in the God-man, Jesus Christ. We believe therefore that every believer and only believers in Jesus Christ, are true "mystics". The word "mysticism" is unfortunate, because of all the negative understanding, and because it is applied to experience outside Christ as well. It might be better to change it to another name; but what?; we don't know. Participation, fellowship, communion, etc., are inadequate because they do not necessarily mean that it is with God, whereas "mysticism" includes all these ideas uniquely in relation to God. Having stated its inadequaces, we have nevertheless employed the word "participation" alongside " myticism " .
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Christensen, David. "Atonement in John: The Death of Jesus in Light of Exodus Typology." Thesis, 2018. http://hdl.handle.net/10392/5476.
Full textAbstract:
Although many in Johannine critical scholarship have argued against viewing Jesus' death as a vicarious atonement (e.g., Bultmann), their arguments have failed to adequately deal with the text of the Fourth Gospel (FG). Morgan-Wynne has recently published a concerted effort to demonstrate that atonement in the FG is indeed vicarious; however, his argumentation can be strengthened. In this discourse, I am arguing that John's understanding of Jesus' death is best seen in light of exodus typology, recognizing Jesus as the climactic fulfillment of exodus and New Exodus figures such as the Passover lamb and the Suffering Servant. Because John chose to portray Jesus in this light, a biblical-theological exegesis which takes these into account will illumine John's understanding of Jesus' death. The goal of this discourse then is to provide such an exegesis, in order to draw out some conclusions about Jesus' death in the FG.