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The dissertation draws largely on the Old Testament to examine the function of the veil as a means of determining the reason for its rending (Matt 27:51a), as well as the association of the veil with the heavenly firmaments in Second Temple and Rabbinic Judaism. These key elements are incorporated into a compositional exegesis of the rending text in Matthew, with some consideration given to parallel texts as well. I am concluding that the rending of the veil is an apocalyptic assertion like the opening of heaven. What follows, then, is the content of what is revealed drawn largely from apocalyptic images in Ezekiel 37. Moreover, when the veil is torn Matthew depicts the cessation of its function, articulating the atoning function of Christ's death allowing accessibility to God not simply in the sense of entering the Holy of Holies (as in Hebrews), but in trademark Matthean Emmanuel Christology: "God with us." This underscores the significance of Jesus' atoning death in the first gospel.

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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. / Philosophy, Practical and Systematic Theology / Th.D. (Practical theology)

The Christian Church has always found the origin of the Eucharist to be the Last Supper of our Lord Jesus Christ with His disciples. So firmly rooted has this idea of the origin of the Eucharist become that it is commonly referred to as "The Lord's Supper"- a title with obvious reference to the Last Supper. J.H. Srawley says, "The fact that Jesus suffered at the Paschal season, that He had the Passover in mind at the Supper (Luke 22 : 15) and that He had come to be thought of as 'our Passover' (I Cor. 5 : 7) would naturally lead to the conception of the solemn memorial of His death as a Christian Passover, and this influence may have affected the Synoptists' account of the actual setting of the Supper". This tradition has persisted until the present, so that it is now generally accepted that the origin of the Eucharist is the Jewish Passover. If this is true, then the Eucharist is associated chiefly with the sacrifice and death of Jesus Christ, and there are only tenuous and indirect connections with the Resurrection of the Lord. In that case, the subject of this study would need to be abandoned. If, however, there is proof that the Eucharist is closely related to the Resurrection of Jesus Christ in origin, then it is natural to look for the influence of the Resurrection on eucharistic liturgy. Cahp. 1, p. 1.

Thesis advisor: Matthew S. Monnig / Thesis advisor: Thomas D. Stegman / Thesis (STL) — Boston College, 2021. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

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New Testament / M. Th. (New Testament)

ABSTRACT THE ROYAL PRIEST: PSALM 110 IN BIBLICAL- THEOLOGICAL PERSPECTIVE Matthew Habib Emadi, Ph.D. The Southern Baptist Theological Seminary, 2016 Chair: Dr. James M. Hamilton, Jr. This dissertation develops the biblical-theological rationale for the union of kingship and priesthood in Psalm 110 in the context of the entire canon. The thesis of this project is that a canonical reading of David’s depiction of the eschatological Melchizedekian priest-king develops God’s creational purpose for humanity to establish God’s kingdom (king) by mediating God’s covenantal blessings from his temple sanctuary (priest), and simultaneously advances God’s redemption project by depicting the order of royal priesthood that would bring the promises of the Abrahamic covenant to fruition. Chapter 1 introduces the thesis and methodological issues pertaining to this study, and surveys the research in the modern period in order to identify how scholars have handled the union of kingship and priesthood in a single figure in Psalm 110. Chapter 2 examines the concept of royal priesthood in the Torah. This examination demonstrates that Adam is the Bible’s royal priestly prototype and that his royal priesthood is recapitulated in important covenantal figures—Noah, Abraham, Melchizedek, Israel, and Aaron. Melchizedek, in particular, is a priest-king uniquely associated with Abraham and the Abrahamic covenant. Chapter 3 situates Psalm 110 in its Old Testament context and hones in on the patterns of David’s own life experiences—revealed in 1–2 Samuel—and the content of the Davidic covenant in order to show how David would have arrived at the conclusion that the messiah was to be a royal priest after the order of Melchizedek. Chapter 4 briefly investigates the intertestamental literature in order to show how the union of priesthood and kingship in Psalm 110 influenced the messianic expectations of the authors of the Testament of Levi, 1 Enoch, 2 Enoch, and 11QMelchizedek. Chapter 5 focuses on how the New Testament develops the union of priesthood and kingship in the person and work of Jesus Christ on the basis of Psalm 110. The Gospel of Mark and the epistle to the Hebrews pick up the royal priestly logic of Psalm 110 in their respective Christological arguments. Chapter 6 is the conclusion. It summarizes the arguments of the previous chapters and proposes some theological implications from this study.

Bibliography: leaves 289-313. / v, 316 leaves., 17 p. of plates : ill. (some col.) ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / A study which takes as its focus five gemstones, each engraved with an image of the Crucifixion and previously dated to the Late Antique period. The study undertakes an examination of the gems' iconographic as well as compositional, physical and epigraphic evidence, and demonstrates the way in which critical information regarding the evolution of the Crucifixion image in Late Antiquity has been seriously obstructed in previous studies through the dismissal, misapplication and misinterpretation of the gems. Focusing on iconography, it presents a revised chronology for the gems, suggesting that only three are Late Antique, the fourth being early Byzantine. / Thesis (Ph.D.)--University of Adelaide, Centre for European Studies and General Linguistics, 2001