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1
Farr, Eric. "The narrative and discursive references to children and audience duality in The Gospel of Mark." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104687.
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The present thesis examines the rhetorical interaction of the narrative (5.21-43; 7.24-30; 9.14-29) and discursive (9.33-37; 10.13-16) instances of child language in Mark, and analyzes how and to what effect Markan child language is figured rhetorically to address distinctly the elite and non-elite tiers of the Gospel's double audience, according to Henderson's dual audience theory. It argues that the narrative child healings construct an inscribed conception of the child and the parent-child relationship that exerts a controlling influence over the reading/hearing experience of the more explicitly argumentative child discourses. This approach seeks to clarify Mark's persuasive project of advancing, on the one hand, a self-sacrificial form of community leadership addressed to proto-Christian elites, and, on the other, an intimate form of personal devotion to Christ, addressed to non-elites. In doing so, I hope to contribute to the growing discussions concerning the nature and understanding of children and childhood in the ancient world and in early Christianity, the make-up of the Markan audience, and the power dynamics and differentials of the proto-Christian community projected by the Gospel.<br>La présente thèse examine la rhétorique qui sous-tend les cas narratifs (de 5,21 à 43; de 7,24 à 30; de 9,14 à 29) et discursifs (9,33 à 37; de 10,13 à 16) dans la langue de Marc portant sur les enfants, et analyse comment et dans quelle mesure la langue Marcan relative aux enfants est présentée comme rhétorique pour s'adresser clairement aux niveaux élites et non-élites de la double audience à laquelle s'adresse l'Évangile, en se fondant sur la théorie développée par Henderson. La thèse soutient que les récits de guérisons d'enfants favorisent la construction d'une conception inscrite de l'enfant et de la relation parent-enfant, et que cette conception exerce une influence déterminante sur la lecture / l'audition des discours formellement argumentatifs. Cette approche cherche à clarifier le projet persuasif de Marc visant à promouvoir, d'une part, une forme de leadership communautaire fondé sur le sacrifice de soi qui cible les élites proto-chrétiennes, et d'une autre part, une forme intime de dévotion personnelle au Christ s'adressant aux non-élites. J'espère, de cette façon, contribuer au débat d'idées croissant sur la nature et la compréhension des enfants et de l'enfance dans le monde ancien et à l'aube du christianisme, sur la formation de l'audience Marcan, puis sur les dynamiques du pouvoir et des clivages au sein de la communauté proto-chrétienne projetée par l'Évangile.
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Davies, T. Witton. "Magic, divination, and demonology among the Hebrews and their neighbours including an examination of Biblical references and of the Biblical terms /." Nelson St, Largs, Scotland : Banton Press, 1991. http://catalog.hathitrust.org/api/volumes/oclc/40224415.html.
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Taylor, Mark Lyman. "The implications of the Biblical references to music for music education in evangelical Christian schools." Case Western Reserve University School of Graduate Studies / OhioLINK, 1995. http://rave.ohiolink.edu/etdc/view?acc_num=case1058369484.
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McLaughlin, John L. "The marz§-ea¦.h in the prophetic literature, an examination of the references and possible allusions in light of the extra-biblical evidence." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0012/NQ36597.pdf.
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Hoepfner, Daniel Annuseck. "Cuidado pastoral num centro de tratamento intensivo adulto: referenciais bíblico-teológicos e competências pastorais." Faculdades EST, 2012. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=419.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>Esta tese tem como objetivo definir referenciais bíblico-teológicos, visando ampliar as
competências práticas do cuidado pastoral num Centro de Tratamento Intensivo adulto, mais
precisamente, numa unidade de internação voltada a pacientes em estado grave de saúde. A
fragilidade humana, neste contexto, representa um grande desafio para a teologia e, de forma
especial, para a teologia pastoral. Dentre estes referenciais teológicos são enfatizadas tanto a
dimensão da solidariedade divina em meio ao sofrimento humano quanto a da graça e da
paixão reveladas na pessoa em Jesus Cristo, as quais alicerçam tanto a perspectiva da
resistência quanto a da submissão humanas frente à realidade da morte. A partir dos
conteúdos alcançados, a pesquisa se propõe a mapear as competências do agente pastoral
junto ao paciente (e de sua família) que nortearão a prática da visitação numa perspectiva
ecumênica, o estabelecimento de uma comunicação eficaz, o testemunho sensível e
responsável da Palavra de Deus, o uso da oração e dos ritos religiosos e uma interação
adequada com a equipe assistencial.<br>This thesis aims to define biblical and theological references in order to extend the pastoral
care practical skills in an adult Intensive Care Unit, more precisely in an inpatient unit
dedicated to patients in critical health conditions. In this context, human frailty represents a
great challenge to theology and, in a particular way, to pastoral theology. Among these
theological references, both the theological dimension of the divine solidarity in the midst of
the human suffering and the theological dimension of the grace and of the passion revealed in
the person of Jesus Christ are emphasized, which underpin both the perspective of the human
resistance and of the human submission against the reality of death. Based on the contents
achieved, the research aims to map the skills of the pastoral agent when with the patient (and
with family members), which will guide the visiting practice in an ecumenical perspective, the
establishment of an effective communication, the sensitive and responsible testimony of the
Word of God, the use of prayer and religious rituals and of an appropriate interaction with the
care team.
6
Runge, Steven Edward. "A discourse-functional description of participant reference in Biblical Hebrew narrative." Thesis, Link to the online version, 2007. http://hdl.handle.net/10019.1/1212.
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Bott, Nicholas Thomas. "Creation or procreation? toward a lexical and contextual definition of katabolēs kosmou with reference to Matthew's gospel /." Deerfield, IL : Trinity Evangelical Divinity School, 2009. http://dx.doi.org/10.2986/tren.006-1615.
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McHann, James Clark. "The three horizons : a study in biblical hermeneutics with special reference to Wolfhart Pannenberg." Thesis, University of Aberdeen, 1987. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=130727.
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This thesis is concerned with the 'problem of hermeneutics', particularly as it applies to the interpretation of the Bible. A number of different approaches have been employed in order to try to bridge the distance between the past and the present. Hans-Georg Gadamer's philosophical hermeneutics, which describes understanding as a 'fusion of horizons', has been influential. However, Gadamer has been criticized by a number of thinkers, particularly Emilio Betti and E.D. Hirsch, for not giving an adequate account of how a measure of objectivity or validity is possible in interpretation. This thesis presents a description of interpretation which resolves some of the apparent conflicts between these schools by presenting them as accounts of two, complementary levels of one interpretative process, levels related in a type of hermeneutical circle relation. Nevertheless, Betti and Hirsch's concerns for objectivity and validity could still not be satisfied without grounding this hermeneutical circle relation in an adequate ontology. To do this, the thesis turns to the work of Wolfhart Pannenberg. This thesis argues that Pannenberg, while accepting much of Gadamer's hermeneutics, goes beyond Gadamer and provides many helpful insights critical both for general hermeneutics and for biblical interpretation. Pannenberg grounds Gadamer's fusion of the two horizons, the past and the present, in universal history, conceived as an eschatologically orientated ontology, rather than in an ontology of language. The thesis argues that this is the third horizon necessary for interpretation. Pannenberg asserts that characteristics of universal history are made known proleptically in Jesus Christ. Consequently, this thesis argues for the use of a Christological principle in biblical interpretation and illustrates the use of such a principle in Paul (e.g., in I Cor. 8-10).
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Stavrakopoulou, Francesca. "Biblical distortions of historical realities : a study with particular reference to King Manasseh and child sacrifice." Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270564.
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Elwolde, John Francis Nicholas Magnus. "Aspects of the collocational analysis of meaning with special reference to some Biblical Hebrew anatomical idioms." Thesis, University of Hull, 1987. http://hydra.hull.ac.uk/resources/hull:5343.
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Although the biblical data presented can be properly assessed only by a Hebraist/Old Testament exegete, I have attempted to make the work a little more accessible to linguistic scientists without specialization in Hebrew through provision of English glosses of Hebrew passages (rarely of more than a biblical verse in length). Typically these glosses are from NEB, although where NEB's rendering does not closely match the Hebrew sequence (e.g., if NEB omits certain Hebrew phrases because they would be redundant or cumbersome in English, or adopts substantial emendations of NT, or is, in my opinion, erroneous in respect of a particular translation) I have utilized JB, or, occasionally, AV. Italicized sequences (narking expressions not directly expressed in the Hebrew original) in AV (and in the translation of Rash!) are not thus distinguished in my quotations, and I have used 'Lord' for AV and NEB 'LORD'. NEB has been chosen as the primary source because at a semantic, if not a stylistic, level it provides an 'idiomatic' translation, and because its emendations are easy to trace (through Brockington's work). The few tines that I wish to make a translation point particularly strongly or where I feel none of the forementioned translations to be adequate I provide my own glosses. Such renderings, unlike those quoted from other sources, are not accompanied by a citation of source. Within glosses words representing a collocation or other expression being discussed are capitalized. BHK/S is used as the source of quotations from the Hebrew Bible, although its division of cola is not displayed; the caesura (athnach) is sometimes indicated by the use of a new line, or, if only one line of text is displayed, by a double space within this line. In 'citation-forms' of Hebrew text, we utilize a 'plene' orthography. Chapter and verse references are always to the Hebrew Bible. ...
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Ajulu, Deborah. "Holistic empowerment for rural development from a biblical perspective, with special reference to sub-Saharan Africa." Thesis, University of Reading, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.362053.
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Van, Den Heever Cornelius Marthinus. "Idioms in Biblical Hebrew : towards their identification and classification with special reference to 1 and 2 Samuel." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85679.
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Thesis (PhD)--Stellenbosch University, 2013.<br>ENGLISH ABSTRACT: This study seeks to identify and classify idioms in the Hebrew Bible. Based on a survey
of literature on idioms in general, and in Biblical Hebrew in particular, the necessary
conditions for idiomaticity are identified as (1) multi-word character, (2) semantic noncompositionality,
(3) unit status, (4) conventionalisation, (5) a verbal nucleus, and
(6) a content message. Restricted variability and uniqueness may also be indicative of
idiomaticity, although these are not regarded as necessary conditions. Accordingly,
idiom is defined as a conventionalised multi-word symbolic unit with a verbal nucleus
and a content message, whose global meaning is a semantic extension of the combined
meanings of its constituent elements.
These criteria were applied to 1 and 2 Samuel, and 104 idioms were identified. The
results suggest that the proposed definition is an effective aid to identifying idioms,
with certain caveats. In line with Granger and Paquot’s phraseological classification,
the multi-word character of idioms is interpreted to imply a verb plus at least one
more semantic (as opposed to grammatical) element. Semantic compositionality is
shown to be a complex concept that should be understood as the overall meaning of
an expression being an extension of the combined meanings of its individual lexical
constituents. Conventionalisation and unit status prove to be virtually impossible to
determine with certainty for expressions in the Hebrew Bible. Researchers should also
be aware that there is an inevitable degree of subjectivity involved in the application
and interpretation of the idiom characteristics proposed in this study. A preliminary semantic classification of the idioms found in 1 and 2 Samuel is
proposed, based on the lexicographical system developed by De Blois (2000) for the
Semantic Dictionary of Biblical Hebrew. The results of this study suggest that, with
some improvements and adjustments, De Blois’s framework is suitable for classifying
and representing Biblical Hebrew idioms. The greatest obstacle in using this system is
shown to be the counterintuitive names of a number of categories. A complete
alphabetical list of idioms from 1 and 2 Samuel is provided in Appendix A, together
with the relevant semantic information for each. A classification of these idioms
according to lexical semantic domains is presented and discussed in Chapter 5, while
alternative ways of arranging them (viz. by contextual semantic domains, underlying
conceptual metaphors, and terms for body parts) are provided in Appendices B to D.
This study demonstrates that idioms are semantically motivated (by conceptual
metaphor, metonymy, symbolic acts, etc.) although their meaning is semantically noncompositional.
It also indicates the need for a more systematic treatment of idioms in
Biblical Hebrew lexicons.<br>AFRIKAANSE OPSOMMING: Hierdie studie poog om idiome in die Hebreeuse Bybel te identifiseer en te klassifiseer.
Die volgende noodsaaklike voorwaardes vir idiomatisiteit is geïdentifiseer op grond
van ’n oorsig van die literatuur oor idiome in die algemeen en in Bybelse Hebreeus in
die besonder: (1) meerwoordigheid, (2) semantiese nie-komposisionaliteit, (3) eenheidstatus,
(4) konvensionalisering, (5) ’n werkwoordelike kern en (6) ’n inhoudelike boodskap.
Beperkte veranderbaarheid en uniekheid kan ook dui op idiomatisiteit, maar dit
word nie as noodsaaklike voorwaardes beskou nie. Gevolglik word idioom gedefinieer
as ’n gekonvensionaliseerde, meerwoordige simboliese eenheid met ’n werkwoordelike
kern, waarvan die geheelbetekenis ’n semantiese uitbreiding is van die gekombineerde
betekenisse van die elemente waaruit dit saamgestel is.
Die bogenoemde kriteria is in 1 en 2 Samuel toegepas, en daar is 104 idiome geïdentifiseer.
Die resultate dui daarop dat die voorgestelde definisie van idiomatisiteit, met inagneming
van sekere voorbehoude, ’n effektiewe hulpmiddel vir die indentifisering van
idiome is. In lyn met Granger en Paquot se fraseologiese klassifikasie word daar van die
veronderstelling uitgegaan dat die meerwoordigheid van idiome ’n werkwoord plus
minstens een ander semantiese (teenoor grammatikale) komponent behels. Daar word
aangetoon dat semantiese komposisionaliteit ’n komplekse begrip is en dat dit verstaan
moet word as ’n uitbreiding van die kombinasie van die betekenisse van die afsonderlike
leksikale elemente waaruit ’n uitdrukking saamgestel is, om ’n geheelbetekenis
te vorm. Om die konvensionalisering en eenheidstatus van uitdrukkings in die
Hebreeuse Bybel met sekerheid vas te stel, blyk feitlik onmoontlik te wees. Navorsers
moet ook daarvan bewus wees dat daar ’n onvermydelike mate van subjektiwiteit betrokke
is by die toepassing en verstaan van die idioomkenmerke wat in die huidige
studie voorgestel word. ’n Voorlopige semantiese klassifikasie van die idiome wat in 1 en 2 Samuel geïdentifiseer
is, word voorgestel, gebaseer op die leksikografiese sisteem wat deur De Blois
(2000) vir die Semantic Dictionary of Biblical Hebrew ontwikkel is. Die resultate van
hierdie studie doen aan die hand dat De Blois se raamwerk, met ’n paar veranderinge
en verbeteringe, geskik is vir die klassifisering en uiteensetting van idiome in Bybelse
Hebreeus. Daar word aangetoon dat die grootste hindernis om die genoemde sisteem
te gebruik, die teen-intuïtiewe benaminge van ’n aantal kategorieë is. ’n Volledige alfabetiese
lys van die idiome uit 1 en 2 Samuel, met toepaslike semantiese inligting by elk,
word in Bylae A aangebied. ’n Klassifikasie van hierdie idiome volgens leksikale semantiese
domeine word in Hoofstuk 5 voorgehou en bespreek, terwyl alternatiewe indelings
(nl. volgens kontekstuele semantiese domeine, onderliggende konsepsuele metafore
en terme vir liggaamsdele) in Bylaes B tot D aangebied word.
Hierdie studie toon aan dat idiome semanties gemotiveer word (deur konsepsuele metafore,
metonimie, simboliese handelinge ens.), alhoewel hulle betekenis niekomposisioneel
is. Die behoefte aan ’n meer sistematiese bewerking van idiome in Bybelse
Hebreeuse leksikons word ook uitgewys.
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Howey, Matthew S. "Karl Barth's unnatural exegesis : an inquiry into Barth's biblical interpretation with special reference to Christ and Adam." Thesis, University of Nottingham, 2004. http://eprints.nottingham.ac.uk/13789/.
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This thesis is an enquiry into the problem of Barth’s unnatural exegesis. Previous attempts to account for the distinctiveness or strangeness of Barth’s exegesis have emphasised its theological character or its context in Church dogmatic tradition. This thesis judges this approach inadequate; in place of theological or dogmatic principles, this thesis searches for a basic hermeneutical principle which will render Barth’s exegesis intelligible and constructive. It is argued that this basic hermeneutical principle is that human subjectivity is predetermined by trans-individual structures of sin, self-deception and self-interest. This means that apparently impartial or spontaneous perceptions or judgements are predetermined by deep structures of sin concealed from our awareness. Barth’s theology is intended to expound what it means to speak of salvation through Christ in view of this trans-individual, trans-subjective nature of sin. Barth’s basic hermeneutical principle is constructively compared with R.Niebuhr’s concept of corporate self-deception, and with the thought of H.-G.Gadamer, who recognised that human subjectivity is predetermined by structures which transcend immediate awareness. In consequence, Barth held that apparently impartial or critical interpretations of Scripture serve to reinforce hidden structures of culturally ingrained forms of sinful self-interest. This is illustrated by means of a case study of Christ and Adam which represents Barth’s mature interpretation of Romans 5. It is demonstrated that Barth’s concern was with how interpretations of Romans 5 were covertly determined by the corporate self-deception of the West in the context of the Cold War and western anti-communism. Finally, it is argued that Barth’s theology and scriptural interpretation were closely grounded in his early political involvement and in his reaction to the outbreak of the First World War.
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Levine, Zachary I. "A Purposeful Process of Paternal Punishment| Leviticus 26 as Read and Referenced in the Books of 1-2 Chronicles, Jubilees, the Words of the Luminaries, and the Damascus Document." Thesis, New York University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10845254.
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<p> This dissertation examines the use of Leviticus 26 in four Second Temple-era Jewish texts: Chronicles, Jubilees, Words of the Luminaries, and the Damascus Document. Prevailing scholarship will cite the fact that these texts’ review the history of how Israel’s disobedience provoked the covenant chastisements epitomized by exile as proof that Second Temple Jews believed that they had fallen under the curses. The Chronicler’s views on chastisement have been attributed to extreme (Deuteronomic) doctrines of immediate retribution and human initiated repentance. A contrasting belief that true repentance, bringing salvation, was only possible through a divinely initiated recreation of the human spirit has been increasingly imputed to the latter three texts. However, this dissertation argues that Chronicles, Jubilees, Words of the Luminaries, and the Damascus Document texts’ are all fundamentally oriented to the Leviticus 26 teleological paradigm of chastisement-induced repentance, more than the concept of tit-for-tat retributive cursing generally associated with Deuteronomy 28–29. All four texts read and reference Leviticus 26 for an optimistic, reassuring understanding that the covenant chastisements epitomized by exile are a God-guided experiential process whose <i>telos </i> is their repentance. Israel’s suffering serves a purpose, bringing about a reversal of deliberately-committed ancestral trespass (<i> ma‘al</i>; Lev 26:40–41). In conceptualizing repentance in these texts as a divinely initiated process of inner transformation, this study moves beyond the dichotomy of “human-initiated” and “divine-initiated” repentance assumed by earlier scholarship. The latter three texts draw overt—but by scholars unappreciated and/or actively denied—references to the simple meaning of Lev 26:44–45 promising that God will preserve the people and the covenant he struck with them at Sinai no matter what the people do.</p><p>
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Smolarz, S. R. "Covenant and the metaphor of divine marriage in biblical thought with special reference to the book of Revelation." Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.525615.
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Shimasaki, Katsuomi. "Focus structure in Biblical Hebrew : a study of word order and information structure with special reference to Deuteronomy." Thesis, University of Gloucestershire, 1999. http://eprints.glos.ac.uk/3323/.
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This thesis examines the word order of Biblical Hebrew from the perspective of Information Structure, specifically in the articulation of a theory of focus structure. To focus is to mark an item as informationally prominent. The thesis proposes that 1) in Biblical Hebrew focus is expressed by word order and by pitch prominence; 2) the clause-initial position is marked for focus for both nominal and verbal clauses; 3) and Biblical Hebrew has three major clause types: (P represents predicate including verb; X represents an argument, a cover-ten-n for non-predicate elements. Capitals mark. focus indicated by word order and/or high pitch. ) a) Px Predicate-Focus Structure adds new information preferably to an active or accessible referent( commenting); b) Xp Argument-Focus Structure relates X with the missing argument of a presupposed proposition (identification); c) XP Clause-Focus Structure indicates that the clause has pragmatic implication(s) other than commenting and identification. These implications include (information level): activation of inactive referents; introduction of a brand-new referent; (inter-clausal level): exclamation/proclamation, contrast of the whole proposition, circumstantial clause; (text-unit level): onset functions, background information, climax and closure; and finally parallel construction and list structure. Most of these implications show non-sequentiality to or independence of the preceding texts informationally, temporally or logically. The thesis also explores the relationship between emphasis, intensification (loud voice), contrast, focus and word order. Emphasis is achieved through various means which include intensification (loud voice) and implicit contrast. Contrast is created not by fronting but only by the presence of the contrastive members (either explicit or implicit). Contrast belongs to contextual implicatures not to syntax. Intensification belongs to prosody not to syntax. Only focused constituents are contrasted or intensified. Detection of intensification (loud voice) in written texts is highly subjective.
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Yeung, Maureen Wing-sheung. "A comparison of faith in Jesus and Paul with special reference to "faith that can remove mountains" and "your faith has healed/saved you"." Thesis, University of Aberdeen, 1999. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU484141.
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This thesis aims to clarify the Jesus-Paul relationship with regard to the issue of faith. Two groups of Jesus' sayings ("Faith that can remove mountains" and "Your faith has healed/saved you") are chosen as the starting-point of comparison. Special attention is also paid to Paul's use of Hab 2:4 and Gen 15:6. The picture of the Jesus-Paul relationship that emerges is a complex one. To a great extent the similarity between Jesus and Paul is due to their common Jewish heritage. The early Church plays a part in influencing Paul's concept of faith and Paul himself reinterprets the Jewish Scriptures in an innovative manner. At the same time, Paul is found to be greatly indebted to Jesus for his concept of faith. First, there is evidence that Paul uses the Jesus tradition in his discussion of faith. Jesus' mounting-removing sayings are found to be the most probable source of Paul's statement in 1 Cor 13:2. Second, the distinctive teaching of Paul, namely, his doctrine of justification by faith as exemplified in his use of Gen 15:6, is found in its seminal form in Jesus. Paul's pistis christou is built on Jesus' claims for faith in his own person as expressed in his pronouncement: "Your faith has healed/saved you". Paul's reckoning language echoes Jesus' offer of a salvation that imparts purity to the ritually impure. In conclusion, the present study proposes that Paul should properly be viewed as a follower and interpreter of Jesus rather than as "the second founder of Christianity". With regard to the issue of faith, Paul's contribution lies in his development of the Christological and salvational aspects of faith inherent in the teaching of Jesus while assuming the theological and miraculous aspects of faith which are prominent in Jesus' sayings.
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Cahill, Dennis M. "A linguistic analysis of metanoia and metanoeo with special reference to the New Testament literature /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Martin, V. "Liberation theology and contextual biblical exegesis : an exploration of its relevance to South East Wales with special reference to Torfaen." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683284.
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Tan, Sin Guan. "The empirically corroborated theology of the meaning of life in Ecclesiastes : a biblical and emirical analysis with reference to Malaysian businesspeople." Thesis, Bangor University, 2016. https://research.bangor.ac.uk/portal/en/theses/the-empirically-corroborated-theology-of-the-meaning-of-life-in-ecclesiastes-a-biblical-and-emirical-analysis-with-reference-to-malaysian-businesspeople(59ea5b13-00ba-49d8-baac-3c432bcf9629).html.
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The intricate and complex book of Ecclesiastes has much to say on the subject of the meaning of life. Yet, concepts pertinent to the subject such as the worthwhile purpose of life and coherence in life, and for that matter, what the meaning of life means, remain insufficiently addressed in existing studies on the book. Considering that there is yet to be an adequately comprehensive work on the theology of Ecclesiastes in relation to the subject, this research seeks to construct an empirically corroborated theology of the meaning of life based on the book. It revisits the teaching of Ecclesiastes on the meaning of life and reconstructs its theology by engaging the thematic approach of interpreting and integrating the crucial themes in the book in light of the complex whole. These themes, namely that of הבל , enjoyment and undeserved suffering, are found to be subsumed under a central idea, expressed in Ecclesiastes 3:14c and 12:13b-14, thus forming a visible structure that rightly expresses the book’s theology. The investigation has found that undergirding this framework is the book’s distinctive teaching on the concepts of the worthwhile purpose of life and coherence in life, which thus reveal the relevance of the themes under investigation to the subject of the meaning of life. The hypotheses that express the book’s theology are subsequently tested in a separate and independent empirical enquiry examining the life of those who claim to have found the meaning of life. The empirical evidence affirms the validity of the reconstructed theology of the meaning of life with respect to real life experiences.
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Ross, Philip Sutherland. "A critical investigation concerning the biblical and theological basis for the threefold division of the law with particular reference to the Westminster Confession of Faith formulation of that division." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683237.
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Goodyer, Edward Arthur. "Baptism in the scheme of salvation as understood by St. Luke with special reference to Acts 2:37-3:21." Thesis, Rhodes University, 1991. http://hdl.handle.net/10962/d1018219.
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The aim of this thesis is to investigate what can be discovered from Luke-Acts about early Christian baptism, recognising that the environment in which Luke's tradition developed was both Jewish and Gentile. The thesis begins with a brief survey of the Jewish practice of ritual washings. The ideas and practices which encouraged the formal rite of John the Baptist and the early church are identified and evaluated. The second chapter focuses attention on Acts 2:37-3:21. Baptism is defined in this passage (Ac. 2:38) in the context of the proclamation by Peter (Ac. 2:14-36) and the life of the community, which includes koinonia (Ac. 2:42-47), the performance of a miracle (Ac. 3:1-1 0), and a further proclamation (Ac. 3:12-26). Using the methods of redaktiongeschichte and narratological analyses, the literary unity of Luke-Acts will be shown in the light of the elements of baptism. In the third chapter the different accounts of baptism recorded in Luke-Acts will be analysed and compared in order to determine how the church tradition which Luke represents understood baptism, and what was the significance of the rite and the practice of baptism in the early church. Finally, in order to emphasise the importance in the Greek world of the ideas and example of the moral philosophers, the meaning of terms related to baptism, such as akouo, metanoeo and pisteuo, is examined in the light of both Jewish and Greek concepts. The community life of the baptised expressed also practices and ideas which appear to owe more to the Greek world than the Jewish. These concepts include parrhesia, koinonia, and the way in which Christianity is described by its members and outsiders- Christianoi, hairesis, hodos. Finally the setting of the Christian meetings in the Gentile context is discussed. The conclusion indicated by the evidence is that Christianity was organised in a form which was scarcely distinguishable from a school under a kathegetes. Baptism initiated the believer into a relationship with a teacher. It was the nature of the teacher as well as the content of the teaching which gave to Christianity its uniqueness.
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Anthony, Peter Benedict. "Interpreting vision : a survey of patristic reception of the Transfiguration and its earliest depiction, with special reference to the Gospel of Luke." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:7f76f633-e2bf-4319-90ff-c5f87dd7f1c3.
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This thesis shows that patristic interpretation of the Transfiguration had a sensitivity to visionary and ecstatic motifs within the synoptic Transfiguration narratives, and particularly Luke’s, which prompted a rich breadth of hermeneutic interaction with our texts. I offer the evidence of my survey of the reception history of the Transfiguration in the first 900 years of Christian history as a way of filling a number of gaps in knowledge in modern biblical scholarship concerning the Transfiguration narratives. This thesis begins, in Chapters 1, 2, and 3, with an appraisal of interpretation offered by modern biblical scholars, patrologists, and art historians. Critical comment often overlooks a series of ambiguities in the narratives, particularly the distinct characteristics of Luke’s version. These include the question of whether the disciples enter the overshadowing cloud, the presence of priestly or cultic imagery, visionary motifs frequently found in apocalyptic texts, such as the disciples’ drowsiness, and Peter’s confusion at not knowing what he said. Chapters 4-7 examine the earliest reception in 2 Peter, the Apocalypse of Peter, and the Acts of Peter, explore at some length Origen’s and Tertullian’s interpretation, and also look at Latin and Greek comment after Origen. I show many ancient writers to understand the disciples as experiencing ecstatic vision. Some also use cultic language appertaining to the Jerusalem Temple in their exegesis of the Transfiguration. They also employ the narrative to interpret other prophetic or visionary texts. Many of these distinguishing features of interpretation frequently stem from their attentiveness to the Lucan narrative. Chapter 8 examines the earliest artistic depictions of the Transfiguration from the sixth century onwards. This chapter indicates that many of the visionary and cultic themes we have outlined in previous chapters are frequently overlooked by art historians, and also that Luke’s narrative exercised a greater influence on representation of the Transfiguration than many people have imagined. This thesis concludes with a reconsideration of the visionary character of the Transfiguration narratives. Many of the ambiguities, overlooked details, and distinctive traits we pointed to in our opening chapters will be seen to have had much greater significance through many centuries of early hermeneutic tradition and artistic depiction than is the case in modern historical critical scholarship.
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Holmgren, E. Henry. "Signs and wonders in Africa a biblical perspective in interaction with western missions, African independent churches and African traditional religion, with particular reference to Zambia /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Evans, Robert Charles. "Reception-historical methods in biblical studies : an evaluation of the hermeneutics of some recent practice, with reference to reception of New Testament texts about subordination." Thesis, University of Oxford, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669841.
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Gnanavaram, M. "'Treasure in heaven and treasure on earth' : a traditio-historical, redactional and exegetical study of a biblical tradition, with special reference to its socio-economic setting." Thesis, Coventry University, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.358105.
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Gaston, Thomas Edmund. "Why three? : an exploration of the origins of the doctrine of the Trinity with reference to Platonism and Gnosticism." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:962e735e-6c6a-437a-a57b-8a00160f9bd7.
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In this thesis I explore the emergence of the Christian triad with reference to two contemporary movements: Middle Platonism and Gnosticism. The earliest Christian writer to enumerate the three constituents of what would become the Christian Trinity is Justin. In addition to his three extant works, Justin’s triadology can be diagnosed from those he directly influenced – Tatian and Athenagoras – who I have (somewhat artificially) grouped under the heading the “school of Justin”. The ontological triad adopted by these Christian thinkers is compared with the triads of Middle Platonism and Gnosticism, both in terms of their structure and in terms of the function and ontological status of the individual constituents of these triads. In this thesis I propose that a liturgical triad of primitive Christianity, the trine baptismal formula, was conflated by the “school of Justin” with the ontological triad of Middle Platonism, resulting in three referents of the baptismal formula being embued with new functions and ontological status. Whilst emerging as a hierarchical triad, the logic of Platonic ontology when combined with Christian tradition required the sharp distinction between God, as Being, and all other things resulting in a Christian triad that was also a unity. This new triad became fixed as a central tenet of Christianity. I find no plausible connection between any known Gnostic triad and the triad of the “school of Justin”. There is some interaction between Gnostic and Platonic thought during this period. It is possible that the Triple-Powered One pre-empted the Being-Mind-Life triad of Neoplatonism.
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Carstens, Jack E. "Examination of the Biblical texts that form the basis of evangelical Christian support for Israel, with special reference to the response of the International Christian Embassy Jerusalem." Master's thesis, University of Cape Town, 2008. http://hdl.handle.net/11427/10189.
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Includes bibliographical references (leaves 113-116).<br>The thesis is set against a background of growing support for Israel and the Jewish people from the Evangelical Christian world. This phenomena is attracting attention from many quarters, including secular as well as religious parties. This support is all the more pronounced because it is happening despite a barrage of antagonism directed against Israel by the world press, international human rights groups and by groundswell of hatred from the Muslim world. In the eyes of their detractors, Israel is an occupying force that is dehumanizing the Palestinians who are the victims of Zionist colonialism.
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Olhausen, Wiliam Paul. "Towards a relational hermeneutic : an investigation in historical pragmatics with special reference to the appropriation of speech act theory in the biblical and theological hermeneutics of Anthony Thiselton." Thesis, University of Liverpool, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.577179.
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This thesis exploits recent research in the field of pragmatics and the emerging field of historical pragmatics to make the case for a relational hermeneutic that can facilitate an integrated approach with the concerns of theology as these arise within the grammar of the biblical texts. In the first part of the study the nature and status of language is shown to be central to the hermeneutic problematic. The interface of the philosophy of language with biblical and theological hermeneutics is investigated through critical discussion of Anthony Thiselton's appeal to speech act theory. It is argued that the trajectory in H. Paul Grice's philosophy of language is better able to elucidate the hermeneutic task. In particular, speech act theory struggles" account for the dialogical and conversational nature of discourse. In turn, this has serious consequences for Thiselton's attempt to integrate theology with his philosophical hermeneutics. It is argued that a theological account of language depends on priority being given to relational rather than institutional or even social considerations. In pali two a revised account of Brown and Levinson's theory of politeness is used as a basis for developing a relational hermeneutic. Consideration of Piene Bourdieu' s social anthropology and Erving Goffman's analysis of social interaction invite further revision in light of Pauline anthropology. This revised framework is better able to account for the logic of Paul's appeal to the cross and the participant role of the Spirit in I Cor. I: 18-2: 16. Specifically, description of the theological horizon in Paul's discourse is essential within the terms of a relational hermeneutic and no special pleadings need be made. Finally, the implications for pragmatics as well as for theological and biblical hermeneutics are noted.
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Liedeman, Gwendolene Caren. "Magic in the ancient Near East with special reference to ancient Israel." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52924.
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Thesis (MA)--Stellenbosch University, 2002.<br>ENGLISH ABSTRACT: In this investigation an anthropological and comparative approach was
employed in the study of magic in the ancient Near East. Firstly, a survey was
presented with regard to anthropological theories throughout the nineteenth and
twentieth centuries. This forms the background against which evidence on
magic with respect to the cultures of the ancient Near East is investigated.
Secondly, examples of magic in the Ancient Near East was discussed, with
reference to Egypt, Mesopotamia and Hittite Anatolia. Reference was made to
categories such as magic spells, objects, rituals and magical experts
(magicians) and various examples were discussed.
Thirdly, an analysis was made about the phenomenon of magic in ancient Israel.
In this context magic plays a somewhat different role in comparison to its other
ancient Near Eastern neighbours. It was shown that so-called miraculous
actions, miracle workers (prophets) and other religious actions (curses and
blessings) in the Hebrew Bible could definitely be associated with magic. The
frequent prohibitions against magical practises furthermore suggest that magic
was indeed been practiced in ancient Israel.<br>AFRIKAANSE OPSOMMING: In hierdie ondersoek met betrekking tot magie in die ou Nabye Ooste word
gebruik gemaak van 'n antropologiese en vergelykende benadering. Eerstens
word 'n oorsig aangebied van antropologiese teorieë met betrekking tot magie in
die negentiende en twintigste eeue. Dit vorm die agtergrond waarteen die
verskynsel van magie in die ou Nabye Ooste ondersoek word.
Tweedens word voorbeelde van magie in die ou Nabye Ooste ondersoek, met
verwysing na Egipte, Mesopotamië en die Hetiete. Spesiale aandag word gegee
aan kategorieë soos magiese spreuke, magiese objekte, rituele en magiese
spesialiste. Dit word toegelig met verskillende toepaslike voorbeelde.
Derdens word 'n ondersoek gedoen na die aard van magie in Oud-Israel. In
hierdie konteks het magie ietwat van 'n ander rol vervul in vergelyking met die
ander ou Nabye Oosterse bure. Daar word aangedui dat sekere wonderdade,
wonderwerkers (profete), en ander religieuse aksies (vervloekinge en
seënuitsprake) in die Hebreeuse Bybel met magie geassosieer kan word. Die
vele verbiedinge teen die beoefening van magie is 'n duidelike aanduiding dat
magie inderdaad in Israel gepraktiseer is.
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Scott, Shaun W. "The craft, perseverance, and agony of Christian spirituality wrestling in the ancient Biblical world and the Bible with special reference to the New Testament and Ephesians 6:10-20 /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Maduadichie, Livinus [Verfasser]. "A Study of the Johannine Symbol of the Good Shepherd (Jn 10:1-18) with Particular Reference to «Ofo» Symbol in Igbo, Nigeria : A Biblical Inculturation Approach / Livinus Maduadichie." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2019. http://d-nb.info/1204347263/34.
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Collins, Nina Lydia. "A critical investigation of the provenance and date of the Hellenistic poet Ezekiel, with special reference to the post-biblical traditions of the names of the father-in-law of Moses." Thesis, University of Leeds, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.328687.
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Crowther, Daniel James. "The relevance of the te'amin to the textual criticism, delimitation and interpretation of biblical poetic texts with special reference to the Song of David at Psalm 18 and 2 Samuel 22." Thesis, University of Bristol, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.687271.
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This thesis consists of two parts. Part One introduces the te'amim and the history of their study. Part Two is a study of texts and their te'amim with special reference to 2 Samuel 22 and Psalm 18. Part One Chapter One defines the te'amim in relation to the scribal and reading traditions evidenced in the masoretic manuscripts of the Hebrew Bible. Chapter Two reviews the writings of the Tiberian Masoretes concerning the te'amim. Chapter Three is a history of the study of the te'amim from the tenth century CE until the twenty-first century CEo Part Two Chapter Four analyses the differences and similarities of the two parallel texts 2 Samuel 22 and Psalm 18 with special reference to their te'amim. This analysis leads to a comparison of these two texts with other parallel poetic texts and their te'amim. The te'amim of 2 Samuel 22 and Psalm 18 are found to be a source of information concerning the development of two parallel versions of the Song of David. This information allows the te'amim of Psalm 18 and 2 Samuel 22 to be compared to all the parallel texts of the Hebrew Bible that use different types of te'amim. Chapter Five considers the relationship of the te'amim to the poetics of parallelism. The history of the study of parallelism reveals a number of divergent opinions concerning the relationship of the te'amim to parallelism. An analysis of the poetic performance of the te'amim reveals that the te'amim are expert guides to the poetics of parallelism. The study concludes, in Chapter Six, that scholarly interaction with the te'amim is an important part of the study of biblical poetic texts. The relevance of this simple conclusion is illustrated through a consideration of how such interaction could have enriched five previous studies of Ps 18 and 2 Sam 22.
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Mutavhatsindi, Muthuphei Albert. "Church planting in the South African urban context with special reference to the role of the Reformed Church Tshiawelo /." Thesis, Pretoria : [S.n.], 2009. http://upetd.up.ac.za/thesis/available/etd-04222009-113828/.
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Windsor, Lionel James. "Paul and the vocation of Israel : how Paul's Jewish identity informs his apostolic ministry : with special reference to Romans." Thesis, Durham University, 2012. http://etheses.dur.ac.uk/3920/.
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This dissertation argues that Paul’s apostolic mission to the Gentiles was the definitive expression of his divine vocation as an Israelite, and thus of his Jewish identity. For many of Paul’s Jewish contemporaries, Israel’s divine vocation was to keep and to teach the precepts of the Law of Moses as an exemplary witness to God’s power and wisdom. For Paul, however, Jewish identity was expressed primarily by preaching the gospel of Christ, as the fulfilment of the Law of Moses, to the Gentiles. This is seen most clearly in Paul’s letter to the Romans. In chapter 1, we summarize our methodology: we are seeking to examine Paul’s Jewish identity by reading Paul’s letters (especially Romans), in light of other second-temple Jewish texts, using certain insights from social identity theory. We show that the concept of vocation is an important dimension of Jewish identity, especially in Paul’s letters. We also discuss some prior approaches to the question of Paul’s Jewishness, demonstrating both their value and also their limitations for our purposes. In chapter 2, we survey three key aspects of Paul’s explicit language of Jewish identity in his letters: Jewish distinctiveness, divine revelation and divine vocation. In chapter 3, we demonstrate that Paul deliberately frames his letter to the Romans (Rom 1:1–15, 15:14–33) by presenting his apostolic ministry as the fulfilment of positive scripturally-based eschatological expectations concerning Israel’s divine vocation with respect to the nations. We also compare Paul’s self-presentation in the outer frame of Romans with other first-century expressions of Jewish vocation. In chapter 4, we concentrate on Rom 2:17–29. Contrary to most interpretations which read this passage as a discussion about the nature of (Jewish or Christian) salvation, we argue that Paul deliberately sets this passage in the context of the mainstream Jewish synagogue, in order to contest the nature of Jewish vocation. In chapter 5, we examine Rom 9–11 from the perspective of Jewish vocation. We demonstrate that in Rom 9–11, Paul presents his own apostolic vocation, in various ways, as a contrast to, a fulfilment of, and a means of hope for Israel’s place and role in God’s worldwide purposes.
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Ellis, Nicholas J. "Jewish hermeneutics of divine testing with special reference to the epistle of James." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:0046deb6-8d05-4b36-aa1c-0b61b464f253.
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The nature of trials, tests, and temptation in the Epistle of James has been extensively debated in New Testament scholarship. However, scholarship has underexamined the tension between the author’s mitigation of divine agency in testing ( Jas 1:13–14) and the author’s appeal to well-known biblical testing narratives such as the creation account (1:15– 18), the Binding of Isaac ( Jas 2:21–24), and the Trials of Job ( Jas 5:9–11). is juxtaposition between the author’s theological apologetic and his biblical hermeneutic has the potential to reveal either the author’s theological incoherence or his rhetorical and hermeneutical creativity. With these tensions of divine agency and biblical interpretation in mind, this dissertation compares the Epistle of James against other examples of ancient Jewish interpretation, interrogating two points of contact in each Jewish work: their portrayals of the cosmic drama of testing, and their resulting biblical hermeneutic. The dissertation assembles a spectrum of positions on how the divine, satanic, and human roles of testing vary from author to author. These variations of the dramatis personae of the cosmic drama exercise a direct influence on the reception and interpretation of the biblical testing narratives. When the Epistle of James is examined in a similar light, it reveals a cosmic drama especially dependent on the metaphor of the divine law court. Within this cosmic drama, God stands as righteous judge, and in the place of divine prosecutor stand the cosmic forces indicting both divine integrity and human religious loyalty. These cosmic and human roles have a direct impact on James’ reading of biblical testing narratives. Utilising an intra-canonical hermeneutic similar to that found in Rewritten Bible literature, the Epistle appeals to a constructed ‘Jobraham’ narrative in which the Job stories mitigate divine agency in biblical trials such as those of Abraham, and Abraham’s celebrated patience rehabilitates Job’s rebellious response to trial. In conclusion, by closely examining the broader exegetical discourses of ancient Judaism, this project sheds new light on how the Epistle of James responds to theological tensions within its religious community through a hermeneutical application of the dominant biblical narratives of Job’s cosmic framework and Abraham’s human perfection.
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Daly, Marwa El. "Challenges and potentials of channeling local philanthropy towards development and aocial justice and the role of waqf (Islamic and Arab-civic endowments) in building community foundations." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2012. http://dx.doi.org/10.18452/16511.
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Diese Arbeit bietet eine solide theoretische Grundlage zu Philanthropie und religiös motivierten Spendenaktivitäten und deren Einfluss auf Wohltätigkeitstrends, Entwicklungszusammenarbeit und einer auf dem Gedanken der sozialen Gerechtigkeit beruhenden Philanthropie. Untersucht werden dafür die Strukturen religiös motivierte Spenden, für die in der islamischen Tradition die Begriffe „zakat“, „Waqf“ oder im Plural auch „awqaf-“ oder „Sadaqa“ verwendet werden, der christliche Begriff dafür lautet „tithes“ oder „ushour“. Aufbauend auf diesem theoretischen Rahmenwerk analysiert die qualitative und quantitative Feldstudie auf nationaler Ebene, wie die ägyptische Öffentlichkeit Philanthropie, soziale Gerechtigkeit, Menschenrechte, Spenden, Freiwilligenarbeit und andere Konzepte des zivilgesellschaftlichen Engagements wahrnimmt. Um eine umfassende und repräsentative Datengrundlage zu erhalten, wurden 2000 Haushalte, 200 zivilgesellschaftliche Organisationen erfasst, sowie Spender, Empfänger, religiöse Wohltäter und andere Akteure interviewt. Die so gewonnen Erkenntnisse lassen aussagekräftige Aufschlüsse über philanthropische Trends zu. Erstmals wird so auch eine finanzielle Einschätzung und Bewertung der Aktivitäten im lokalen Wohltätigkeitsbereich möglich, die sich auf mehr als eine Billion US-Dollar beziffern lassen. Die Erhebung weist nach, dass gemessen an den Pro-Kopf-Aufwendungen die privaten Spendenaktivitäten weitaus wichtiger sind als auswärtige wirtschaftliche Hilfe für Ägypten. Das wiederum lässt Rückschlüsse zu, welche Bedeutung lokale Wohltätigkeit erlangen kann, wenn sie richtig gesteuert wird und nicht wie bislang oft im Teufelskreis von ad-hoc-Spenden oder Hilfen von Privatperson an Privatperson gefangen ist. Die Studie stellt außerdem eine Verbindung her zwischen lokalen Wohltätigkeits-Mechanismen, die meist auf religiösen und kulturellen Werten beruhen, und modernen Strukturen, wie etwa Gemeinde-Stiftungen oder Gemeinde-„waqf“, innerhalb derer die Spenden eine nachhaltige Veränderung bewirken können. Daher bietet diese Arbeit also eine umfassende wissenschaftliche Grundlage, die nicht nur ein besseres Verständnis, sondern auch den nachhaltiger Aus- und Aufbau lokaler Wohltätigkeitsstrukturen in Ägypten ermöglicht. Zentral ist dabei vor allem die Rolle lokaler, individueller Spenden, die beispielsweise für Stiftungen auf der Gemeindeebene eingesetzt, wesentlich zu einer nachhaltigen Entwicklung beitragen könnten – und das nicht nur in Ägypten, sondern in der gesamten arabischen Region. Als konkretes Ergebnis dieser Arbeit, wurde ein innovatives Modell entwickelt, dass neben den wissenschaftlichen Daten das Konzept der „waqf“ berücksichtigt. Der Wissenschaftlerin und einem engagierten Vorstand ist es auf dieser Grundlage gelungen, die Waqfeyat al Maadi Community Foundation (WMCF) zu gründen, die nicht nur ein Modell für eine Bürgerstiftung ist, sondern auch das tradierte Konzept der „waqf“ als praktikable und verbürgte Wohlstätigkeitsstruktur sinnvoll weiterentwickelt.<br>This work provides a solid theoretical base on philanthropy, religious giving (Islamic zakat, ‘ushour, Waqf -plural: awqaf-, Sadaqa and Christian tithes or ‘ushour), and their implications on giving trends, development work, social justice philanthropy. The field study (quantitative and qualitative) that supports the theoretical framework reflects at a national level the Egyptian public’s perceptions on philanthropy, social justice, human rights, giving and volunteering and other concepts that determine the peoples’ civic engagement. The statistics cover 2000 households, 200 Civil Society Organizations distributed all over Egypt and interviews donors, recipients, religious people and other stakeholders. The numbers reflect philanthropic trends and for the first time provide a monetary estimate of local philanthropy of over USD 1 Billion annually. The survey proves that the per capita share of philanthropy outweighs the per capita share of foreign economic assistance to Egypt, which implies the significance of local giving if properly channeled, and not as it is actually consumed in the vicious circle of ad-hoc, person to person charity. In addition, the study relates local giving mechanisms derived from religion and culture to modern actual structures, like community foundations or community waqf that could bring about sustainable change in the communities. In sum, the work provides a comprehensive scientific base to help understand- and build on local philanthropy in Egypt. It explores the role that local individual giving could play in achieving sustainable development and building a new wave of community foundations not only in Egypt but in the Arab region at large. As a tangible result of this thesis, an innovative model that revives the concept of waqf and builds on the study’s results was created by the researcher and a dedicated board of trustees who succeeded in establishing Waqfeyat al Maadi Community Foundation (WMCF) that not only introduces the community foundation model to Egypt, but revives and modernizes the waqf as a practical authentic philanthropic structure.
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"An Analysis of Selected Piano Solo Works Inspired by Biblical References: William Bergsma and Louis Weingarden." Doctoral diss., 2015. http://hdl.handle.net/2286/R.I.36000.
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abstract: Biblical references play an important role in traditional programmatic music. Composers such as Kuhnau, Haydn, Liszt, Messiaen, and Bolcom produced considerable amounts of piano repertoire with biblical allusions: Musical Presentations of Some Biblical Stories in 6 Sonatas (1700) by Kuhnau, The Seven Last Words from Our Saviour on the Cross (1787) by Haydn, The Way of Cross (1878-1879) by Liszt, Twenty Contemplations on the Infant Jesus (1944) by Messiaen, and The Garden of Eden: Four Rags for Piano (1969) by Bolcom. The twentieth century American composers William Bergsma and Louis Weingarden participated in this tradition by producing piano pieces that contain direct biblical quotations. These works, which have received little attention, include two movements from Tangents (1951) by Bergsma and Triptych: Three Pieces for Piano (1969) by Weingarden.
This paper provides a comprehensive analysis of these piano works, considering structural, rhythmic, harmonic, and melodic elements. In particular, the paper examines Bergsma and Weingarden’s work through the technique of word painting in order to illuminate the relationship between the biblical text and music. Key findings include that Bergsma’s Tangents contains dissonant harmonies and irregular rhythms to reflect the agony of people on the biblical Judgement day, while the use of tonality reflects God’s love in other parts. Similarly, Weingarden uses an illustrative style of word painting in Triptych to closely reflect this biblical narrative and scene through the combination of some twelve-tone techniques with chromaticism. These works present a high degree of pianistic and musical elaboration that incorporates twentieth-century compositional techniques, and this paper argues that they merit more attention for recitals by college-level and professional pianists. This paper begins with an introduction which provides the methodological approach used in the paper and a biography of each composer. It then progresses to an analysis of Bergsma’s Tangents, followed by an analysis of Weingarden’s Triptych.<br>Dissertation/Thesis<br>Doctoral Dissertation Music 2015
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"The detrimental influence of the Canaanite religion on the Israelite religion with specific reference to sacrifice." Thesis, 2015. http://hdl.handle.net/10210/14273.
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M.A.<br>Condemnation (by various biblical writers) of certain practices found among st the Israelites which led ultimately to the Exile have often been viewed from two opposite views. The believer in the Bible simply accepted the condemnation at face value, and without question, whereas the scholar sought to explain it in terms of extra-biblical knowledge of the history of other civilisations which often threw doubt on the accuracy and veracity of the biblical record. This mini-dissertation seeks to show that it is possible to accept the viability of the biblical account in terms of the extra-biblical sources.
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Mothoagae, Itumeleng Daniel. "New Testament as normative : the morality of cohabitation with specific reference to 1 Corinthians 7." Diss., 2013. http://hdl.handle.net/10500/13839.
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‘Cohabitation’ has become another form of ‘marriage’. It appears to be challenging what is regarded by many as a traditional marriage practice. As a trend cohabitation has found resistance from those who cling to traditional marriage practices such as Christian marriage and African marriage. It has raised moral concerns, especially among the churches. The New Testament has been used to address moral issues, and consequently, there is a tendency to regard the New Testament as an authority on such issues. The first letter of Paul to the Corinthians, chapter seven, one text among many, in both the Hebrew Scriptures and the New Testament, has been used authoritatively to address issues surrounding marriage, divorce, marriage annulments, celibacy and sexual conduct. Richard Hays sees the New Testament as being ‘normative’ in dealing with such ethical issues. In this dissertation I argue that when dealing with issues of ethics the New Testament is insufficient to address contemporary moral issues. On its own the New Testament cannot be taken as normative as other sources offer influential views that must be taken into account including the role of conscience as well as how Paul links a theology of the body with his moral theology.<br>Biblical and Ancient Studies<br>M. Th. (New Testament)
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Hakes, Stephen Harold. "Is hearing the gospel necessary for salvation? : an historical and biblical study with special reference to infants." 1999. http://hdl.handle.net/10500/16896.
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I have outlined some objections to soteriologies that presume that only
some are given a chance of eternal life. Such soteriologies can include
or exclude those mentally competent but lacking human evangelisation.
Fundamental to evaluating soteriologies I have looked at both what sin is
(being and doing) and what salvation consists in, as regards divine and
human interaction. On the one side I have considered God's goodness -
would such a being act unethically regarding man's eternity? On the
other hand I have looked at whether, and if so in what way, man is
required to respond - in what way or ways is chance (if at all) given.
Finally I have considered views about those who die in infancy.
Here I
have tentatively suggested my own theory which seeks to presume that
before death every human being may choose to accept of reject God, a
choice integral (I suggest) to salvation.<br>Department of Philosophy, Practical & Systematic Theology<br>M. Th. (Systematic Theology)
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Yaverbaum, Oksana Vladimirovna. "Metaphorical expressions of biblical and sacral origin in Russian secular literary texts, with reference to their English equivalents." Diss., 1995. http://hdl.handle.net/10500/17864.
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In this dissertation, I examine metaphorical expressions of biblical and sacral origin (bibleisms) that occur in Russian narrative literary texts. The interpretation of bibleisms is carried out within the framework of interaction
theories of metaphor, making it possible to account for the use of bibleisms in Modern Russian, and for the role of their original meanings in the development of their new metaphorical associations. This is viewed as a set
of intertextual relationships between the biblical and sacral texts, the Modern Russian language and the literary texts in which the expressions occur. Different types of metaphor are distinguished in terms of interaction
theory. This has implications for the translation of bibleisms. It is demonstrated that in different interactive situations, the same bibleism can be referred to different types of metaphor, and hence the translation
procedure may only be determined by taking into account the metaphorical language in each individual case.<br>Afrikaans & Theory of Literature<br>M.A. (Theory of Literature)
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Cassim, Munira. "Perspectives of Qur'ánic commentators with specific reference to Prophet Músá [P.B.U.H]." Diss., 2004. http://hdl.handle.net/10500/2002.
Full textAbstract:
Chapter One contains a lengthy discussion of tafsír, outlining its meaning, its need to the present study and the different forms in which it exists, whilst at the same time clarifying its obscurities and commending it as an indispensable science.
Chapter Two offers a concise overview of five Qur'ánic commentators selected for this particular study. This assessment is based on the eras from which they emerged which has a definite bearing on their commentaries.
Chapter Three is a résumé of my subject's biography adopted primarily from Qur'ánic sources. As a frequently mentioned prophet in the Qur'án the story of Músá [p.b.u.h] is drawn from various chapters highlighting substantial aspects of his life.
Chapter Four concentrates on two frequently mentioned events in the life of prophet Músá [ p.b.u.h], namely, his call to prophethood and the proclamation to the pharaoh and his people.
Chapter Five concludes this work by presenting an overview of the perspectives of the different commentators.<br>Religious Studies and Arabic<br>M.A.
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Wiid, John Sidney. "The meaning of Diatheke in Hebrews chapter 9 with special reference to the Oxyrhynchus and other Egyptian Papyri." Thesis, 2014. http://hdl.handle.net/10210/12074.
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Lalpekhlua, L. H. "A study of Christology from a tribal perspective: with special reference to Mizoram, northeast India." 2005. http://hdl.handle.net/2292/1283.
Full textAbstract:
This thesis seeks to interpret Christology from the perspective of tribal people in Mizoram, northeast India, with an objective to help them and their churches to understand Jesus Christ in a way meaningful to them. In this study, historical and socio-theological analysis is used to show that Christology and culture are always related, and that different Christologies have been developed in different cultural contexts. This analysis in turn helps identify the issues that must be addressed in the construction of a contextual Christology for Mizoram context. In this study, Mizo culture and experience are taken into account as essential theological source. The first chapter discusses the need for a contextual Christology and examines the basic issues and methodological approaches surrounding the construction of contextual Christology. In the second chapter, the context of tribal people in Mizoram is analysed. Among the major issues that must be addressed in Christological construction, the thesis identifies the growing disparity between rich and poor within the state and the socio-economic alienation of Mizos from mainland India. The third chapter surveys the Christological tradition in Mizoram from its beginning to the present. It finds that the Christological heritage in Mizoram is largely irrelevant to Mizo people because of its uncritical application of Western theology to this very different historical and cultural context. The idea of Christ introduced into Mizoram is basically individualistic, otherworldly and dualistic. Neither missionaries nor native church leaders have taken the local culture seriously into account in doing Christology. The fourth chapter attempts to recover some major liberating cultural traditions of the Mizos as sources for Christology, including their concepts of pasaltha, humanity, land, God and spiritual beings, and life after death. The study reveals that, despite the Western overlay, there is a significant continuity and influence of traditional culture in Mizo Christianity. On the basis of these findings, the fifth chapter seeks to reinterpret the significance of Jesus Christ in the Mizoram context, using a Mizo conceptual framework. It argues that the idea of the pasaltha incorporates much of the New Testament portrait of the person and work of Christ, Jesus' self-giving life and ministry, incarnation, suffering and death on the cross, can all be seen as manifesting the principle of tlawmngaihna, which is an essential characteristic of the pasaltha. Jesus' resurrection and exaltation can be seen as God's response to Jesus' person and work precisely as pasaltha-tlawmngai. Similarly, the kingdom of God, which defined and summed up Jesus' message and mission, can be perceived in the Mizoram context as exhibiting the qualities of a communitarian society.
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Mashinini, Meshack Mandla. "The issue of life in the New Testament with reference to the evaluation of the HIV-AIDS problem." Thesis, 2012. http://hdl.handle.net/10210/6038.
Full textAbstract:
M.A.<br>The focus of this dissertation is based on the New Testament concept of life, within the framework of the reign of God. The message of the reality and concrescence of the reign of God in human history was articulated by Jesus Christ, both in his ministry and his consciousness as the Son of God. It was Jesus of Nazareth who declared that he was sent from above to bring about reconciliation between God and mankind. Jesus Christ in his prophetic role taught and challenged his audience to make radical decisions for God, by appropriating and aligning their everyday lives with the claims and the demands of the Kingdom of God, through repentance and by seeking God's will. Therefore, the death and the resurrection of Jesus Christ signifies a purposive, deliberate and redemptive intervention of God in human history. This christological event of God's intervention in human history inaugurates a new age accompanied by a newness of life. The message of the reign of God places serious ethical and moral demands upon all humanity. It affirms the fact that in Jesus Christ God has a Sovereign claim upon life itself, and that there is no area in human life which cannot be radically transformed by the salvific acts of God in the person and the work of Jesus Christ. The objective of this dissertation therefore, is to show how human life, particularly when affected by sickness and disease can be re-oriented by the "transformative purpose" of God in Jesus Christ. We therefore conclude by giving recommendations on how the Church can witness to the people suffering with the HIV-AIDS disease and how the kingdom ethics re-directs the lives of the sufferers themselves.
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Klotz, Monika. "Bibelauslegung im Spannungsfeld von Methodenvielfalt und Eindeutigkeitsbestreben - Dargestellt, Untersucht und Gewertet unter Zuhilfenahme der Wirkungsgeschichte von Lukas 10,25-37 = Bible interpretation between methodological pluralityand the clarity of the text - described, examined and assessed with reference to the history of interpretation of Luke 10:25-37." Diss., 2007. http://hdl.handle.net/10500/1337.
Full textAbstract:
Text in German<br>Taking the plurality of methods in Biblical studies as starting point this dissertation shows a
way to coherent interpretation message.
An analysis of the current state and its long history identifies characteristics preventing
clear interpretation results as well as ways to work out coherent interpretation messages. It is
accompanied by five interpretations of Luke 10:25-37. An interdisciplinary excursus examines
the legal interpretation with its claim of clarity.
Three levels of interpretation are considered as essential for an adequate process of interpretation:
1. Clarification of the literal meaning on the basis of a historical exegesis. The author
calls for the interdisciplinary cooperation of the methods and introduces a synthesis
of methods.
2. Consideration of the reception history of texts. Special attention is given to the authority
of interpretation in the Roman Catholic Church. The author regards "interpretive
communities" as an alternative option.
3. The Holy Spirit's influence on the process of interpretation. Also in post-modern
times interpreters need to "inhabit" the biblical texts.<br>Biblical and Ancient studies<br>M.Th. (New Testament)
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Thomas, Arieshad Patrick. "The socio-cultural context of the first readers of the Gospel of Matthew with reference to Matthew 5: 17 to 6:18." Thesis, 2012. http://hdl.handle.net/10210/6429.
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M.A.<br>This script is all about interpreting and preaching that which happened and was taught in Palestine during the first century A.D. The emphasis is not so much, however, on what happened politically, but on what the socio-cultural circumstances were that surrounded those incidences. It must be noted that the political happenings had a tremendous influence upon the way people living in that age viewed their world and conducted their affairs with others around them. Their world was one that was wrought with political strife and continuous wars that ravaged the countryside and impoverished its inhabitants. This impoverishment led to resentment and deep hatred of the invaders that, in turn, led to constant uprisings against those same people. This trend had continued for many generations until the Romans came and brought some semblance of peace and prosperity to the region. However, that prosperity was not available to the ordinary man in the street. With the supposed prosperity, came a decline in morals that went dead against the grain of the culture of the Jews in particular. They reacted to this by withdrawing from society, and taking refuge in a strict interpretation of the Law of Moses. However, this was the reaction of the Scribes and Pharisees and not the populace who generally found the demands placed upon them too strict. Despite all this, social relationships were conducted at ordinary levels which accounted for some semblance of normality. and their group-orientated personalities and collective values bound them into a unit. Then came Jesus of Nazareth who captured the imaginations of many who left what little they had and followed him around the country as he taught a radically different way of dealing with existing pressures under the power of the God of Israel. However, many others believed that he was no more than a charlatan bent on organizing a revolt against the Roman authorities. Unfortunately the presentation of Jesus by his followers was based on his theological significance rather that on who he was as person living in first century Palestine, leaving no concrete evidence pointing to his humanity. The movement that developed after his death was viewed with as much suspicion as Jesus himself was, although they were really only concerned with the restoration of Israel's true worship of God. Matthew, or Levi, the tax collector was one of those who left what he was doing to follow Jesus and it is to him that authorship of the Gospel of Matthew is ascribed. It is contended that he wrote to present Jesus as the long-awaited Messiah to the Jews. How much of an influence, however, his culture and circumstances had on his writings is a matter of considerable debate as he only recorded his version of Jesus' teachings some thirty years after his (Jesus') death. The question of relevance is one that of necessity, has to be addressed. A paper of this nature would be incomplete if it was not done. It is a foregone fact that modem societies have morals exactly as low as those in first century Palestine and that there too, exists the need to remind people that there are still standards that do not conform to those prescribed by Godless men and women. But there is a great gulf between ourselves and Matthew and his audience. This gulf spans not only time, but culture as well. To begin with, the author wrote within the confines of his own cultural context, to a specific group of people with the intention of conveying a specific message to them. We stand outside of this work: to be exact, two thousand years outside of it. Our culture is not the same as theirs. So cannot hope to ever take what Matthew wrote and transpose it directly onto our own societies; we are too conditioned by our own cultural influences to do that responsibly. If, on the other hand, we sincerely wish to be responsible in our interpretation and application of the Word, we have to understand Matthew's and his audiences' context, keep it in mind all the time, and seriously endeavor to suspend our own prejudices and presuppositions in favour of letting the text "speak for itself'.
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Nel, Monika Barbara Elisabeth. "Criteria for sound Christian education, with reference to Christian Education South Africa (CESA) 1984-1993 : a historical-educational investigation and evaluation." Diss., 1994. http://hdl.handle.net/10500/19070.
Full textAbstract:
Christian Education South Africa (CESA), formerly known as Accelerated Christian
Education (South Africa) or ACE(SA), represents a significant number of evangelical
Christian schools in South Africa. Most CESA schools are multiracial· and part of
charismatic fellowships.
The purpose of this study was to investigate CESA {its roots, philosophy of education
and methodology) and to evaluate the quality of Christian education offered at CESA
schools.
Firstly, 'sound Christian education' was defined. Secondly, a model for assessing
Christian education was developed. The SAPPAB model with its six criteria (spiritual,
academic, physical, practical, administrative and balance) assess both the biblical and t
educational 'soundness' of an education programme .
. Information was gathered over six years by way of interviews, surveys, ethnographic
and in-depth case studies. Evaluations included individual CESA schools, CESA as an
organization and the ACE programme. The major finding was that individual CESA
schools do contribute meaningfully to sound Christian education, but that the
organization as such lost its vision and its influence.<br>Educational Studies<br>M. Ed. (History of Education)