Thesis (Th. M.)--Dallas Theological Seminary, 2005. / Includes bibliographical references (leaves 52-62).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, NY, 2007. / Abstract. Includes bibliographical references (leaves 42-43).

More than two thousand years after his death the words and deeds of Jesus of Nazareth are still proclaimed, listened to and believed in. They form a part of the Great Tradition of Christianity in which Jesus is perceived as both "fully human and fully divine". In first century CE Palestine, however, they functioned very differently. In this thesis we seek to re-root Jesus of Nazareth, his teachings and his actions, in his first century Galilean context. In Chapter One of this study, we therefore examine Galilee, its economic, political, religious and social makeup in order not merely to provide a framework for Jesus' ministry, but rather to determine the milieu in which he was socialised and formed. The Galilee into which Jesus was acculturated was not, we conclude, a Hellenised region of trading and opportunity, as some modem scholars have suggested, but a land in which the peasantry struggled to meet their subsistence needs and in which an increasing number were forced into the forfeiture of their patrimonial land. In this light, we turn our attention, in our second chapter, to forms of non-elite resistance to elite oppression. We describe five forms of non-elite response. Everyday Forms of Peasant Resistance, Social Banditry, The City Mob, Prophecy and Prophet Led Movements and Messiah/Deliverer Led Movements, each of which, we argue, coheres with the values inherent in the little tradition of the peasantry. The Prophet and Messiah Led Movements prove particularly significant in so far as they also provide the categories within which Jesus' social identity could be understood. In Chapter Three we reconsider four of Jesus' parables illustrating the extent to which they reflect the little tradition themes of reversal, abundance and condemnation of an exploitative elite. Similarly, we present his healings as a challenge to the religious elites' manipulation of the purity and debt codes, and his exorcisms as a condemnation of a social system which leaves the marginalised more vulnerable to demon possession. His practice of table fellowship with tax collectors and sinners not only foreshadows the messianic banquet, it also demonstrates the little tradition value of reversal (Chapter Four). In Chapter Five we illustrate that through his action in the Jerusalem temple, Jesus condemns the oppressive behaviour of the socio-religious elite and offers a new vision of the temple as a 'house of prayer' built on the values of the kingdom of God. The trial and crucifixion of Jesus, we present as the elite response (Chapter Six). The words and deeds of Jesus of Nazareth and his identification by at least some of his followers with the social role of messiah provoked the ire of the Judean elite. They also, we contend, led the Roman authorities to crucify him as 'King of the Judeans'.

The present thesis answers two questions.  First, why does Matthew append ‘and his brothers’ to Judah and Jechoniah (1:2, 11)?  Secondly, why does Matthew include the following four annotations: ‘and Zerah by Tamar’, ‘by Rahab’, ‘by Ruth’, and ‘by the [wife] of Uriah’ (1:3-6)?  A composition critical methodological approach leads to the consideration of relevant compositional categories, namely (1) biblical genealogies, particularly ‘annotated genealogy’; and (2) story summaries, particularly summaries of Israel’s story (SIS).  Underappreciated or under developed aspects of these categories are highlighted.  A list of SIS in ancient literature is assembled that is fuller than previous such compilations and on improved methodological footing.  Various tendencies shared by such summaries support the present interpretation of the genealogy.  The addition of ‘and his brothers’ to Judah recalls his royal role, elucidated in Genesis 49:8, which leads to ‘David the King’ (1:6) and the ‘Messiah’ (1:1, 16, 17).  Arguably linked by ‘and his brothers’ (1:2, 11), Judah and Jechoniah in Second Temple literature are understood to have reversed their wickedness and earned royal status by self-sacrifice, perhaps pointing to the sacrifice of Jesus before his full enthronement.  After a review of the current scholarly options on the ‘four (five) women’ in the genealogy, an overlooked interpretation of 1:3-6 is developed.  Matthew does not name four women but four Gentiles (Tamar, Rahab, Ruth and Uriah); each is celebrated as praiseworthy in the OT and in Jewish and Christian tradition.  The four point to the global implications of Jesus’ mission.  The final chapter examines the close relationship between the beginning and the ending of the Gospel.  A possible relationship between Genesis 49:8-10 and Matthew 1:1-17, 28:10, 16-20 is described: Jesus’ ‘brothers; worship him and he begins to receive the obedience of the nations.

No description available.

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Thesis (M.A.)--Brigham Young University. Dept. of History. / Includes bibliographical references (leaves [147]-158).

Thesis (M.A.)--Brigham Young University. Dept. of History. / Electronic thesis. Includes bibliographical references (leaves 170-171). Also available in print ed.

Thesis (M.S.)--B.Y.U. College of Religious Instruction. Dept. of History and Philosophy of Religion. / Electronic thesis. Also available in print ed.

Text in Afrikaans / Gemeentebou funksioneer binne die raamwerk van die koninkryk van God en nie slegs binne 'n gemeente nie. Om hierdie rede word die ondersoekvraag gestel naamlik wanneer staan gemeentebou in diens van die koninkryk van God. Dit is 'n tersaaklike vraag in die lig van die feit dat gemeentebouliteratuur die opbou en by geleentheid ook die uitbou van die gemeente beskryf maar opbou met die oog op die samelewing geniet nie die nodige aandag nie. Die koninkryk van God staan sentraal in die kosmos. Om Sy koningsheerskappy op aarde te vestig gebruik God die gemeente. Daarom vind die gemeente sy oorsprong in God; dit beskik oor 'n koninkryksbepaalde identiteit; dit bestaan met 'n koninkryksdienstige doel; sy funksionering realiseer die gemeente se koninkryksdiens en dit bestaan binne 'n bepaalde konteks om tekens van die Koninkryk daar op te rig. Die koninkryk van God bepaal alle gemeentehandelinge en dit dien as korrektief daarop. Gemeentebou vestig en bevorder hierdie koninkryksperspektief binne elke handeling van die gemeente. Binne die raamwerk van die koninkryk word aspekte vir die aandag van verruimde gemeentebou in hierdie studie geidentifiseer (antropologie; ekonomie; ekologie; strukture). 'n Positiewe verband tussen gemeentebou en volle werklikheid van die koninkryk van God bou gemeentesentriese bouwerk uit tot effektiewe en omvattende kommunikatiewe handelinge in diens van die Koninkryk binne die gemeentekonteks. Hierdie verhouding tussen die koninkryk, die gemeente en die samelewing word deur Christus bepaal. Om dit op die mees effektiewe wyse te realiseer, is drie dimensies in hierdie studie geidentifiseer wat deel van gemeentebou behoort uit te maak (basisteorie). Gemeentebou dien die koninkryk wanneer dit lidmate se verstaan van die gemeente verruim om dit in toto in koninkryksdiens te stel; wanneer dit die gemeente se vermoe om in diens van die koninkryk te staan realiseer, en wanneer die gemeente opgebou word om met sy konteks rekening te hou. Gemeentebou staan so in diens van die koninkryk van God. Die empiriese ondersoek na lidmate se siening van die dienstaak van die gemeente, bevestig die hipotese nl. dat gemeentelede sterk na binne gerig is en nie genoegsaam met die samelewing rekening hou nie. / The building up of the congregation functions within the framework of the Kingdom of God and not only within the congregation. For this reason the question is raised i.e. when does the building up of the congregation serves the Kingdom of God. It is relevant in view of the fact that the literature about the building up of the congregation covers the building up of the congregation, but the emphasis on the community does not enjoy the necessary attention it deserves. Centrally within the cosmos the Kingdom of God exists. To establish His Kingdom on earth, God uses the congregation. Thus "the origins of the congregation is found in God; its identity is determined by the Kingdom; it exists for Kindompurposes; its functioning is aimed at serving the Kingdom, and it exists within a certain context where it should erect signs of the kingdom of God. The kingdom of God determines all congregational activities. The building up of the congregation establishes and promotes this kingdomperspective within every aspect of its actions. In this study certain aspects have been identified to broaden the scope of the building up of the congregation within the framework of the kingdom (i.e. anthropology; economy; ecology; structures). When the building up of the congregation is understood from a kingdomperspective, congregation-centered upbuilding developes into effective and comprehensive communicative actions in the service of the kingdom. The relationship between the kingdom, the congregation and the community is determined by Christ. In this study three dimensions are identified which ought to constitute the building up of the congregation for this to be realised most effectively. It serves the kingdom as it increases the congregations' understanding of its total service of the kingdom; as it realizes the church's service of the.kingdom through continuing change, and as it takes the context of the congregation sufficiently into consideration. An empirical research into the views of members on the task of the congregation confirmed the hypothesis i.e. members are strongly introverted in their view and they do not take the community sufficiently enough into consideration. / Practical Theology / Th.D. (Practical theology)